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THE SCIENCE OF SCIENCES 



The Science of Sciences 



HANNAH MORE KOHAUS, 

Author of Between the Lines, Remedies of the Great Phy- 
sician, Blossoms of Universal Truth, Fruit from 
the Tree of Life, Soul Fragrance. 



Universal Truth Publishing Co. 

Chicago, III. 

1901 



THE UBRARY OF 
CONGRESS, 

Two Com as Received 

OCT. 28 1901 

Copyright entry 

CLASS £L*Xc. Ho. 

/ > <? // 
COPY 3. 






Copyright 1901 by 
Hannah More Kohaus. 



All rights reserved. 



DEDICATED 

To every member of the human family, trusting that as one 
drinks of the water of Life Eternal he will readily, graciously 
and heartily pass the cup to "whosoever will" partake of the 



"Drink ye all of it." — The Nazarene. 



CONTENTS. 



PAGE. 

Explanatory 9 

Preliminary - - - - - 12 

Chapter I Science of Sciences - - 19 

II The Great Fundamental Law - 24 

III The Beginningless Beginning 27 

" IV The Eternal Momentum - 44 

V Primal Effect as The Pattern Man 52 

VI The Lesser Activity - - 62 

VII Man's Productions - - 65 

" VIII The Soul - - - - 86 

IX The Dual Aspect of Man - 91 

" X From Where Does Evil Come? 107 

XI The Liberation of the Soul - 118 

" XII Culminating Steps in the Process 137 

" XIII Body - 144 

11 XIV The Necessity for Appropriation 149 

XV What is Disease? - - 170 

" XVI The Power of Words - - 175 

" XVII The Value of the Imagination 198 

"XVIII The Power of Suggestion - 212 

" XIX Wilt Thou be Made Whole? 220 

" XX Practical Supplement - - 240 

" XXI Direct Application - - 255 



EXPLANATORY. 

Associated with the spiritual Light which 
has re-dawned upon the race during the last 
century, two presentations stand prominently 
before the world as its leading text-books. 

First, "Science and Health," as the text- 
book for Christian Science, with Mrs. Mary B. 
G. Eddy as its author. 

Later, the "Builder and the Plan," as the 
text-book for the Science of Being, with Mrs. 
Ursula N. Gestefeld as its author. 

An outline of the relation between these 
two books may be thus stated. Mrs. Eddy, 
under the inspiration of the hour, threw upon 
the world a gigantic metaphysical Revelation, 
somewhat in confusion though not unavailable. 
Mrs. Gestefeld, a later teacher, afterward sys- 
tematized and placed in orderly arrangement 
this wonderful, complex Revelation, supplying 
its missing links; so elaborating and elucidat- 
ing it as to put it on such a sound, secure, 
mathematically correct basis that it cannot be 
overthrown. 

Therefore, there is now presented to hu- 
manity through the efforts of these two, prob- 



ably, greatest women of the age on their lines, 
a concise, homogeneous, demonstrable Sci- 
ence, which not only reveals from an irrefuta- 
ble premise the nature of God, Man, and the 
Universe, but carries with it its own verifica- 
tion. 

Mrs. Eddy, of whom too much cannot be 
said in praise of her indefatigable efforts to 
lay down fundamental Principles and their ap- 
plication, will, doubtless, live in history as one 
of the bravest and noblest of illuminated 
women, and many will bless her name from 
sunrise to sunset. 

Mrs. Gestefeld, in whose honor too much 
cannot be said as the ablest Exponent of this 
Science, and additional revelations, will, also, 
live in history, while all students and lovers of 
logical presentation of Truth, past, present, 
and future, will breathe her name in benedic- 
tion only, among the foremost of whom will 
be the writer, who is indebted to Mrs. Geste- 
feld for all her fundamental teaching. Hence 
she deems it but common justice to say, that 
unless one shall receive a newer, clearer, and 
higher revelation of Truth than has come 
through these two remarkable women, his or 
her work can be no more than an individuali- 
zation of what has already been given in the 
way of Principles and systematization. But 

10 



we are living in an inspirational age, and there 
is still more unrevealed knowledge to be given 
to the race through those who are open to 
receive it. Higher inspirations will be more 
direct, forceful, clear, available; not requiring 
from the recipient the toil, sweat, and effort 
the pioneers have experienced endeavoring to 
make themselves understood. Always, the 
higher the Revelation the more simple, until 
Truth shall stand before the world in all its 
native purity, pristine beauty, majestic simplic- 
ity, and almighty Power. 

THREE REASONS 

why this volume is offered to the public. 

First, because the demand for literature of 
this character is continually increasing. 

Second, because other writers on this line 
of Thought may have overlooked, forgotten, 
or not yet received some valuable points which 
the writer walking in their footsteps over the 
same rich, exhaustless fields of Truth may 
have gleaned. 

Third, because each one's presentation of 
the subject will appeal to some one to whom 
another's may not. Hence there is room for 
all. 



11 



PRELIMINARY. 

In the great University of Being there is 
much to be learned, and everyone indifferently 
or purposely is seeking to obtain knowledge 
of some kind. If this is not true why all our 
institutions for education; our public schools 
throughout the land; our colleges, academies, 
and universities? Do not these standing wit- 
nesses verify the statement that all are seek- 
ing to know? And this is right, for unlimited 
knowledge is the legitimate heritage of every 
human being. Not only is this true now, but 
it has always been and ever will be true. 

Then it is not a wise man or woman who 
will refuse to lay hold of that which is good 
when it is within reach, and knowledge surely 
is good, for one could not perform the most 
trivial task in his daily vocation if he did not 
know how. One could not write a letter, read 
a book, add a column of figures, build a house, 
did he not know how to do so. 

Is it then any wonder that from time im- 
memorial mankind has been admonished to 
get knowledge? Why? Because knowledge 
is Power. It is practical and available Force. 

12 



But there is a certain kind of knowing still 
awaiting humanity if not yet found. A kind 
that will include all other kinds. This is Self- 
knowing. Knowledge is Power on any plane, 
but Self-knowledge is Power on all planes, 
hence its incomputable value. 

In order to gain Self-knowledge the ques- 
tion, What is Man? must be answered. This, 
the Problem of problems, must be solved. 
This, the Mystery of mysteries, because Man 
involves all there is, except his Creator, must 
be unveiled. 

It is a mighty proposition to propound to 
the human race, and probably there is none of 
more intense interest, larger profit, and richer 
research to the average thinking individual. 
From the days of Job — of Biblical fame — who 
asks, "What is Man that thou art mindful of 
him," and long prior to those days even to the 
present hour, this question, written upon the 
wall of existence, engraven upon the face of 
visable Nature, confronts one at every turn of 
the Wheel of Destiny. 

As an inquiry it ranks next in order and im- 
portance to the question, What is God? The 
answers to both of these queries will require 
that kind of knowledge already alluded to, and 
which if one has once had a taste of the genu* 
ine article his appetite grows so rapidly on 

13 



what it feeds upon that it becomes quite un- 
appeasable. To use scriptural terminology, 
he becomes "drunken with the wine of Spirit," 
and with the exhilaration of the vivifying cup 
from the Fountain of the AU-Knowable. 

Truly, one does not live by bread alone 
when he begins to hunger and thirst after 
spiritual Self-knowledge. 

But to solve this Man-Problem one must 
have Principles and rules with which to do 
so. "Opinions" are not adequate or reliable. 
"Hearsay" handed down from century to cen- 
tury is not dependable. "Isms" and "ologies" 
are too fallible. Principles are requisite that 
Man's nature may be delved into, probed and 
analyzed from center to circumference. 

This nature must be taken all apart, so to 
speak, just as one would take a watch to pieces 
in order to see how, and of what it was con- 
structed. We have all known children who, 
from love of discovery (not always mischief) 
have slyly carried the old clock into the barn 
and taken it all to pieces in order to see of 
what it was composed, and how it was con- 
structed, for the clock seen only on its surface 
is a great mystery to the child who wants to 
know what makes it tick and strike, move the 
hands on the dial, how it is wound up and 
what runs it down. 



If one would take the same interest in ex- 
amining his own nature he would make some 
surprising discoveries. Only in this manner 
can the great Problem be solved. Man's na- 
ture must be metaphysically segregated in 
order to find what is in him; of what his aggre- 
gate nature is composed; how he is constructed 
from the Alpha to the Omega of his individual 
Being. 

Then we shall discover why a man thinks, 
speaks, moves, acts; why he loves and hates; 
why he is sick or well, rich or poor, good or 
bad, ignorant or knowing, happy or miserable, 
what runs him down and what will lift him up. 

Broadly speaking, there are many differing 
views concerning the nature of Man. Gauged 
by the dimensions of intellectual discovery, he 
is supposed to be the aggregation of physical 
atoms, molecules, cells — the apex of organic 
structure. 

Measured by the world's opinion — to use 
extremes — he is a millionaire or a pauper; a 
gentleman or a tramp; a Shakespeare or an 
ignoramus; a saint or a sinner; a Jesus or a 
Judas. How pitiful would be the lot of hu- 
manity if it had no higher appraisement than 
the world's opinions. But it has. 

If one could enumerate and locate for you 
all the bones in the physical organism; name 

15 



each system, organ, and its function; every 
element and its office; if one could count every 
cell of the brain and number every hair on the 
head, would he tell you anything of Man? 
Not one word. He would only be describing 
to you Man's instrument. 

Did you ever ask — as of an invisible Pres- 
ence — What is this of me which is constantly 
saying to itself I am — I am "this," I am "that," 
I am "the other"? Where did this "I am" 
come from? Dust, materiality, or has it some 
higher, nobler, more sublime source? 

How did it get here? What mighty, resist- 
less Impulse has launched it into existence? 
Is there a purpose — a definite "end in view" 
for its being here? If so, what is this "defi- 
nite ultimate?" Can I find it, and if I can will 
it reveal to me my destiny? 

There is no surer, more literal fact to my 
consciousness than here I am; the very words 
proclaim it. Now, what am I? What is my 
origin? What my destiny? 

If it is true that the ultimate of everything 
is involved in its origin — and this is a law that 
we find obtaining throughout Nature — if we 
can find Man's origin we can be positively sure 
of the "end in view." From whence comes a 
seed-corn? From a whole corn in the ear. 
What then will be its predestination? An- 

16 



other whole corn in the ear. Visible nature is 
prognostic of the invisible on all lines. 

THE REQUISITE STEP. 

The investigation of this Science of Sci- 
ences does not necessitate disregarding or 
renouncing any religion, philosophy, or cult 
dear and sacred to one at the present time. 
The requisite step is to unfold these; to delve 
down deeper into, find and utilize their latent 
possibilities. The need of any hour is not to 
destroy, but to restore and increase to fullest 
measure all that is worthy of preservation. 

I venture to state until one discovers it to 
be so for himself, that there is much more 
locked up in all religions, philosophies and 
cults, ancient or modern, than is apparent on 
their surface, and they need to be opened in 
order to know what they contain. They are 
like sealed books; the clasp unsprung, the 
leaves uncut, and this to-day revealed scien- 
tific knowledge is the key that will unlock 
these hidden treasures new and old. 

Hence, it is not iconoclastic in its trend. It 
has not come to tear down without giving one 
something better. If it takes away a false 
conception of Deity it will give the true in- 
stead. If it takes away the substantiality of 
this material, visible world, it will give one in- 
numerable, realistic worlds in its place. 

17 



It comes just as the great Teacher of Naz- 
areth came two thousand years ago. He said 
of himself: "I come, not to destroy life, but 
that ye may have it more abundantly." And 
not only life, but all that belongs to life — 
health, strength, peace, prosperity, happiness 
and power. Never can anyone have all these 
legitimate conditions in an abiding manner 
until they are obtained from bed-rock Princi- 
ples. 

Therefore, this knowledge comes to give 
to humanity in greater abundance all that is 
of value, temporal and eternal, for its welfare. 
It brings in its pathway a wealth of blessings 
not dreamed of in our daily existence, and for 
all, no matter what the cast, color, clime, or 
condition. It is no respecter of personalities. 
It is a Universal Revelation. 

No one need hesitate to enter immediately 
into its research; to plunge deep into its life- 
giving, health-producing, power-bestowing 
waters. One need not wait a day nor an hour 
to step into the path of Immortality now while 
encumbered with the "mortal coil," and divest 
himself of all the unwelcomed ills of existence. 
To-day one may begin to lift the veil of all 
mysteries, for herein will be found the Hand. 



18 



CHAPTER I. 

THE SCIENCE OF SCIENCES. 

When presenting for consideration to an 
intelligent people a Science of any nature 
one must be careful to impress the investiga- 
tor, first, with its Impersonal aspect, even 
though it may hold, hidden within its ampli- 
tude, that aspect which, later, will become 
personal to every individual seeker. 

As Impersonal it must be held independent 
of, and beyond any human, ecclesiastical, the- 
oretical and traditional authorities, being al- 
ways its own authenticity because reared upon 
such Truth as the nature of Principles de- 
mands. Thus it should be viewed apart from 
any personal teachers, any book, any and every 
school. It should be recognized, dealt with, 
and accepted for what it is in itself. 

What is to be understood by Truth based 
on Principles? That which is self-evidently 
true. Proves itself to be so. Its face value is 
its all-sufficient guarantee. Two plus two 
equal four. Is this true because we have been 
told so, or because we have seen it so stated 

19 



20 THE SCIENCE OF SCIENCES. 

in a book? No. It is a mathematical propo- 
sition presented for consideration, and we 
have carefully brought to bear upon it our 
reason, logic, judgment, and other faculties, 
enabling us to perceive that it is true. 

But perceiving is not enough. We may 
not stop at this. We argue, "if this is true it 
can be proven." Thereupon we make an ap- 
plication of it and find that it proves itself to 
be true. Thus we have not only the conviction 
of our reason, but we have the authority of 
demonstration, and there is no higher author- 
ity in the Universe than individual demonstra- 
tion. 

Hence, the "True in Itself," and every Sci- 
ence built thereon, are not at the mercy of any 
conspiracy of time or space. They antedate 
both, and not all the upheavals and changes 
of skepticism, superstition, ridicule; not all the 
waves and billows of censure and criticism, can 
ever overthrow, undermine or shake for a 
moment that which is truly scientific because 
of its secure foundation — Impersonal Truth. 

Then, what is Absolute Science? It is a 
logical arrangement of abstract Truth so clas- 
sified that it can be substantiated by demon- 
stration. Science is, invariably, a systematized 
order of Principles that can be tested and 



THE SCIENCE OF SCIENCES. 21 

proven. That is not truly scientific which does 
not admit of these qualifications. Everyone 
is at liberty to prove for himself. All philoso- 
phies, cults and religions have their places in 
the great Whole. These are adjustable, and 
when Science is clearly understood each will 
be placed in its right position, for Science be- 
ing Absolute will provide the place for each, 
as it must be the primal basis for their exist- 
ence if they contain a thread of Truth, as they 
certainly do. 

Just because scientific truths are Imper- 
sonal, and therefore eternal, there is no new 
Truth, but there are constantly arising new 
discoveries and revelations concerning the 
Truth, and these are only new to us because 
now we have grown to where we can perceive 
them. Emerson says: "We do not see things 
that stare us in the face until the hour arrives 
when the mind is ripened to where it can see 
them." All truths are as old as eternity. They 
are coexistent with Deity. To-day they are 
only presented anew — a re-presentation — but 
with a practicality that is proving to be of 
inestimable value in every department of ex- 
istence. There is no condition, position, or 
situation where Truth cannot be made sub- 
stantially available. There is nothing more 



22 THE SCIENCE OF SCIENCES. 

useful than abstract Truth made concrete. For 
example: If one understands that five plus five 
make ten (a bit of abstract truth made concrete 
on the intellectual plane), he can add together 
five and five straws or five and five millions of 
dollars. 

Science to be such must be mathematically 
correct and precise; logically deductive and 
inductive; homogeneous, symmetrical system- 
atic, for it must be the Foundation of all that 
is true, eternal, and unchanging. 

The Science of Sciences begins with First 
Principles, beyond which it is impossible to go 
because there is no beyond. Then it must be 
constructed upon a Premise so fundamentally 
secure that it cannot be refuted, challenged 
nor ever overthrown. It will embrace in its 
scope knowledge of all the fundamental Fac- 
tors of Creation, their natures, purposes, and 
issues. 

As the writer regards it, the Science of Sci- 
ences is the Science of Being from an individ- 
ual point of view. Aristotle says: "Science of 
Being cannot be separated from Science of 
Knowing." The Science of Being is Christian 
Science, with its seeming contradictions rec- 
onciled; broken links in the chain of sequence 
repaired, mathematically systematized. Chris- 



THE SCIENCE OF SCIENCES. 23 

tian Science is a revival and re-presentation 
of Eternal Principles practically applied, giv- 
ing the two sides of Christianity — its religious 
and scientific aspects — its origin and demon- 
strations. 

Note. — In some instances superfluous capitals are used as 
distinguishing- features. 

Words wholly capitalized denote all-inclusive terms. 



CHAPTER II. 

THE GREAT FUNDAMENTAL LAW. 

The statement, old as the eternal hills, that 
everything is governed by Law, is not arbi- 
trary, it is scientific. Being scientific it is 
provable. Because provable it is practical. 
Being practical it is valuable, hence it be- 
hooves humanity to look into it; ascertain 
what it is as Law; whence its origin — if it has 
one — and what is its purpose and mode of 
operation. 

Surely there can be nothing purposeless in 
a Universe governed by absolute Law and 
Order. This Law being absolute has no ori- 
gin. It has always been and will be forever. 
It is self-subsistent, so to speak. There never 
was a time when it was not, and never will be 
a time when it is not. Although anterior to 
time it operates in time and throughout eter- 
nity. 

Neither God, Man, nor anything conse- 
quent upon these Factors, have had anything 
to do with its nature. It is that great first 
Law to which all other laws are tributary. It 

24 



THE SCIENCE OF SCIENCES. 25 

lies at the foundation of Creation. It obtains 
throughout the Universe. Even the most 
trifling incidents, as well as the most impor- 
tant in one's daily existence, are being gov- 
erned by it. This is why it is the one inevita- 
ble, necessitous, imperative Law that it is. 

Nothing can ever change, destroy, annul, 
nor violate this fundamental Law of laws. 
No one can impede nor arrest its action. One 
might as well put forth his human hand and 
try to stay the motion of the ocean as to re- 
strain or check the activity of this ever oper- 
ative resistless, omnipotent, omnipresent Law. 
But it is possible to control it. How? First, 
by knowing there is this Primal Law; then, 
acting with it instead of constantly running up 
against it, as one is sure to do knowing noth- 
ing of it. 

Hence the importance of becoming aware 
of it; comprehending its nature, purpose, and 
issue; making it subservient to our needs in- 
stead of being in abeyance to it, as everyone is 
to whom it is unknown, and thus a misappro- 
priation of its use made possible, the user be- 
ing the injured, not the Law, for that through- 
out time and eternity remains inviolate and 
forever in operation. 

To know of this underlying, subsistent 



26 THE SCIENCE OF SCIENCES. 

Law is to have one's feet firmly fixed on the 
Rock Foundation of the Science of sciences. 
It will also enable him to account for every- 
thing he sees (and much that he does not yet 
see) in the world of existence. 

Without knowledge of this All-controlling 
Activity a man is like a feather in a gale; at 
the clemency, or cruelty, of every operative 
subsidiary law, and he is therefore frequently, 
though ignorantly, his own worst enemy. It 
is well worth while to stop and consider this 
great Fundamental Law on which all Creation 
rests; to which everything in the universe is 
either remotely or directly related. 

This Law of laws, like everything else, has 
its two sides, and these are 

CAUSE and EFFECT. 



CHAPTER III. 

THE BEGINNINGLESS BEGINNING. 

That the relation between cause and effect 
is such as to make it inevitable is self-evident. 
Surely it requires no great amount of argu- 
ment to convince anyone who is amenable to 
reason, that for every cause there is an effect 
and for every effect there must be a cause, and 
this establishes the immutability of the Law 
of cause and effect. 

Therefore, as a consecutive and orderly 
step in the unfolding of this Science we will 
consider the two sides of this Law, taking up 
first that side which as Cause must necessarily 
constitute the beginningless Beginning of all 
that proceeds from it. Hence the statement: 
There is but One, Great, Supreme First Cause. 
First, as the Foundation of all that is pro- 
duced by it. First, in the sense of that start- 
ing Point from which one is to reckon, and not 
in the view of something which ever had a 
beginning no matter how remotely. 

There can be but One Beginning to all that 
is from itself. This certainly is axiomatic. 

27 



28 THE SCIENCE OF SCIENCES. 

Two beginnings would give us two Supremes, 
two Firsts, which is illogical. The science of 
Numbers does not require two abstract units. 
Two would be superfluous. One is all-suffi- 
cient — all there can be. Thus to repeat, there 
is but One First Cause, and because it is such 
nothing antedates it. There is nothing and 
no one anterior to it; therefore it must be Sub- 
sistent. It supports and sustains all that is 
eternal and real, or is of like nature. 

(Science gives us new meanings to old, 
familiar terms. Sickness used to be consid- 
ered real. It certainly seemed so to the one 
who was ill. But after a certain method of 
treatment, be that what it may, the illness dis- 
appears. It is entirely gone. Where has it 
gone? Could we find it if we search ever so 
diligently? No. It was not "real" or it could 
not have been disposed of. It was "temporal," 
not "eternal." Then whenever the "real" is 
spoken of it refers to that which is eternal as 
an emanation from this Subsistent Cause.) 

That First Cause is indestructible, unchang- 
ing, and everlasting, is palpable. "But," says 
one, "it is so abstract!" True; so is Time ab- 
stract, yet no one has any difficulty in con- 
ceiving that there is Time. We are using it 



THE SCIENCE OF SCIENCES. 29 

all the while, although no one has ever seen, 
heard, or handled it with either of the five 
natural senses. Time is discernible and util- 
ized daily. 

The same is true of this abstract Cause, to 
which is given the term Deity, or God; not 
arbitrarily but advisedly, because Deity is the 
name universally bestowed upon that which is 
Primal, therefore Supreme. 

There is nothing compulsory in the use of 
this term as a designation of First Cause. 
Several others will be forthcoming from which 
one may choose. But for convenience, as 
well as out of respect for usage, we use the 
name God, finding it to be the highest appel- 
lation possible to bestow on that which is the 
beginningless Beginning of all created beings 
and things. It is the apex of terms. 

ANOTHER STATEMENT. 

First Subsistent Cause as God is divine, Im- 
personal Principle, not Person. Hearing this 
assertion for the first time some may be unfa- 
vorably impressed, because they jump to the 
conclusion that Deity as Principle must be 
similar to the principle of the science of Num- 
bers, hence cold, dead, non-intelligent, and al- 
together a very unsatisfactory kind of God. 
This hasty conclusion arises from not know- 



30 THE SCIENCE OF SCIENCES. 

ing what is meant by Principle. As interpreted 
by Science it means that which is eternally 
by virtue of its own inherent nature. It is 
perpetually Self-subsistent, so to speak. 

There is no more similarity between the na- 
tures of divine Principle and the principle of 
mathematics than there is between a living, 
thinking, loving, active being and a chalk fig- 
ure on the blackboard. 

But mathematics is used largely as illustra- 
tion because it is an exact, provable science. 
It has also its metaphysical aspect. It has 
its abstract, invisible Unit upon the nature of 
which everything pertaining to mathematics 
depends. It is the highest intellectual truth 
there is, and this is why it is frequently em- 
ployed as exemplification in spiritual Science. 
Its inflexible exactitude also serves as an ex- 
cellent illustration in many ways. But as to 
the composite natures of these two Principles 
there is no resemblance whatever, as will be 
seen when the nature of God as divine Prin- 
ciple is defined. 

FURTHER EXPLANATION. 

Doubtless everyone if questioned would 
admit a willingness to believe what he can see 
with his own eyes. Even the most radical 



THE SCIENCE OF SCIENCES. 31 

materialist will grant this much. Well, what 
do we actually see with our own eyes? We 
see a visible universe peopled with a hu- 
man family, and many other things besides. 
These are necessarily effects, and as such must 
have had a cause, by reason of the inevitabil- 
ity of the Law of cause and effect. Cause 
must be first, and invariably precede effect, 
which will be secondary. 

Therefore Cause as Impersonal Principle 
is First in the sense of Uncreate. Being Pri- 
mal it never was created. It simply is — always 
was and ever will be. It is the determinate 
Point from which Creation proceeds in the 
order of numeration, not in the sense of time 
or space. 

To deal with the Abstract is to be beyond 
the confines of limited time or space with any 
of its four dimensions. It is reckoning with 
that which was before time and space and will 
be when these are no more to the individual. 

God, as First Cause, is the all-inclusive 
Circumference of the Universe as its bound- 
ary. It would be utterly useless to try to go 
beyond this Circumference, for there is no be- 
yond God. If one should enumerate for you 
in an orderly manner the nine figures used in 
mathematics, he must begin with one. There 



32 THE SCIENCE OF SCIENCES. 

is nothing back of one. This is the fixed point 
from whence the others proceed. So, in this 
perception God as First Cause is that begin- 
ningless Point from whence Creation issues 
forth. 

THE IMPERSONAL. 

Deity as Predominant Principle is Imper- 
sonal in itself, but becomes personal eventually 
to every individual being. Principle is none 
the less real because not seen with the natural 
sight. No one has ever seen the rule of addi- 
tion with which he adds a column of figures; is 
the rule any the less actual on that account? 

Science defines Impersonal Principle as the 
very opposite of person, place, object, or thing. 
Person, the human shape, has outline; can be 
localized; is a limitation; can be circumscribed; 
can be seen with the natural sight, and can be 
cremated into a handful of dust. Can any- 
one predicate the same of Infinity as Omnis- 
cience, Omnipresence, Omnipotence? Decid- 
edly not! It is limitless, boundless, universal, 
invisible. It must be apprehended through 
discernment; not seen or known as an object 
in space. 

By Omniscience is meant the All-Knowa- 
ble. By Omnipresence that ubiquitous Pres- 
ence which fills Immensity. By Omnipotence, 



THE SCIENCE OF SCIENCES. 33 

All Power. God, Primal Cause, is not a Being 
having all Power, but is Power Itself. Nor is 
it a divided Power, for this would divide the 
kingdom, and a kingdom divided against it- 
self cannot stand. Hence there are not two 
supreme Powers; this is a logical impossibility. 

St. Paul is emphatic on this point. He says: 
"There is no Power but of God, and all the 
powers that be are ordained of God." (This 
does not imply that the misuse of "the powers 
that be" is ordained of God, as some declare 
from a limited view of the true situation of 
things.) Thus, God as divine Principle is and 
ever must be the One and Only Real Power, 
no matter how many unreal powers there may 
seem to be. For authority on which to base 
this statement we go back to the Premise al- 
ready laid down. There is but One Primal 
Cause. Because it is such it must be Supreme. 
As Supreme it will necessarily be the One 
Power, or Omnipotence. 

Science of all things must be consistent. 
Consistency, we are told, is a jewel; but it can- 
not radiate true light without reason for its 
setting. 

Therefore, we repeat: Deity as Subsistent 
Cause is not a Being possessing all Power, but 
Impersonal, Divine Principle, the Greatest 



34 THE SCIENCE OF SCIENCES. 

Highest, First as Power Itself. Supreme as 
Pre-eminence, Predominance, Antecedence — 
the Beginningless Beginning of all the created 
and made. 

FURTHER CONSIDERATION. 

Those who have been clinging to a Heav- 
enly Father with blindfolded eyes will not lose 
this Father, but while he is given his rightful 
altitude in the universe he will become nearer 
and dearer than before; meanwhile they are 
given that of which they were not hitherto con- 
scious, namely, the One Eternal God. For 
those who have had no God there will be un- 
covered that Divine Principle on which they 
can always rely because of its undeviating na- 
ture, for it is the Absolute. 

By the Absolute is meant that which is 
fixed, immutable, unswerving; without vari- 
ableness or shadow of turning. While the 
bended knee, the tear-stained cheek, and the 
broken sob can move forces in heaven and on 
earth, they cannot move the Absolute an iota. 
This is why one has that on which he can con- 
fidently depend ; that ever present Power which 
will never fail, bend, nor break as he leans 
upon it, because of its inflexible and unalter- 
able exactitude. The Absolute is Definitive. 

God as First Cause is indivisible. One 



THE SCIENCE OF SCIENCES. 35 

Whole. It cannot be divided into parts, nor 
broken into fragments, so that there maybe a 
part of Deity in one and a spark of God in 
another and a fraction of Principle in still 
another. To say that the great Indivisible 
Whole can be divided would detract from its 
Greatness (if it were possible), thus robbing 
Deity of its Infinitude. To assume that one 
fraction could ever be taken from God, as Im- 
personal Principle, would break that Complete- 
ness which constitutes Deity and there would 
be no Supreme. 

SUMMARY. 

God, as the underived, uncreate Impersonal 
Principle is the Absolute, Eternal, Changeless 
GOOD. Not that kind of "good" which is 
subject to ethical qualification. It is beyond 
the possibility of comparison, being Essential 
Essence. Thus it is super-ethical and incom- 
parable. 

To those who think sufficient justice is not 
rendered unto Deity by denominating it as 
Infinite Principle, let them bear in mind from 
the outset that Science declares there is noth- 
ing in the universe to which God — the Abso- 
lute Good — can be compared. Thus Deity 
loses none of its magnanimity, superiority and 
supremacy by being thus designated. 



36 THE SCIENCE OF SCIENCES. 

However, essential as it is for anyone to 
gain a conception of God as Principle in order 
to rightly comprehend the Science of sciences, 
it is not enough. He may not halt here. He 
needs also to perceive what is the nature of 
God as such, otherwise he has only a half 
truth, and as some one has said, "a half truth 
is sometimes worse than no truth at all." We 
can never rightly gain the utility of anything 
until we know its nature. A family might 
starve with a barrel of flour in the house if its 
nature and usefulness were unknown. 

Rightly viewed all the suffering and mis- 
ery in the world arises from ignorance of the 
nature of Deity, or the non-recognition of the 
same. There are some people in the world 
who talk so volubly about the Almighty. 
There are those who curse and those who 
bless God. How much do they actually know 
concerning the true nature of Deity? We are 
told that "the same Fountain sendeth not forth 
both sweet and bitter waters." 

How necessary it is, then, to have a right 
and true idea of the nature of the Supreme, 
for the Almighty is the Almighty; its glory 
is its own and will never be given to another 
save as it is expressed in, and manifested 
through, another. 



THE SCIENCE OF SCIENCES. 37 

Therefore, Science declares the nature of 
God to be One, but this One to be constituted 
of varying aspects, or differing views, the first 
of which may be termed and defined as 

SPIRIT. 

"God is Spirit." In the Greek definition of 
Deity no article is used, nor in the marginal 
reference of the New Testament. The indef- 
inite article "a" is not applicable to God as 
Spirit. "A" implies part or proportion; Spirit 
is Whole. God being One there can be but 
One Spirit. There cannot be a plurality of 
Spirit because there is no plurality of God; 
and there can be no plural of God because 
there can be but one "First" as Primal Cause. 
And since God is Spirit as First Cause, noth- 
ing else in the universe as its product can be 
Spirit. Man and the universe are not such. 
Only God is Spirit, and as such it is the essen- 
tial Principle of the eternal, omnipotent, every- 
where present Energy. 

Another aspect of God as Principle is 

LIFE. 
God is Eternal Life. Not a Being possess- 
ing Life eternally, but Everlasting Life itself. 
That Life which has no beginning of years 
nor end of days. Life which always was, is 
now, and will be forever what it is in itself. 



38 THE SCIENCE OF SCIENCES. 

That Life in which there is no alteration from 
eternity to eternity. It is the SAME yester- 
day, to-day, and evermore. As such it is the 
One Vital Principle pervading the universe 
and sustaining because it has produced every- 
thing that is alive and living. Because there 
is but One God there can be but One Life and 
nothing else in the universe is Life. This One 
Life is omnipotent, everywhere present, and 
no one nor no thing can ever get out of or 
away from Life. God is Life, and Life is God. 
Another view of Original Cause as Princi- 
ple is, 

LOVE. 

The nature of God as Love is Impersonal, 
divine, never-failing. Love as God is the One 
overruling Element governing all that pro- 
ceeds from First Cause. It permeates and in- 
folds everyone, everything, everywhere, just as 
the sunlight. Why do not we realize more of 
this Love-Presence? Because we have either 
closed ourselves against it, or not yet opened 
ourselves to it. If one closes his doors and 
windows to the sunlight has he diminished or 
destroyed it? Not in the least. It is still 
there silently shining in all its strength, beauty, 
and warmth, and will rush in as soon as the 
smallest opening is given to it. God is Love 



THE SCIENCE OF SCIENCES. 39 

and, inversing the law, Love is God, ceaseless, 
overruling, eternal, the effulgence of which 
will, if given place, consume everything that 
is its opposite. 

Another view of Deity as Principle is, 

INTELLIGENCE. 

Since there is but One God there can be but 
One Intelligence, and this so limitless and im- 
measurable that it can never be exhausted. 
It is that One Universal Fountain which in- 
cludes all Wisdom, and is the All that ever 
can be known. Such is Deity as Intelligence 
itself and not an intelligent Being. 

Still another aspect of God as Primal Cause 

is, 

SUBSTANCE. 

This One Substance is Primordial, Funda- 
mental, Eternal. If the Premise is correct 
that there is but One God as Subsistent Cause, 
and God is Substance, then there cannot be 
two substances, namely, Spirit and material- 
ity. Hence, if Spirit is eternal, true Substance, 
materiality is not. We have been accustomed 
to calling that which is tangible, ponderable, 
having length, breadth, thickness and visibil- 
ity substance; but is not this a misnomer, since 
we cannot predicate of the visible what we can 
of invisible Substance. We can look upon the 



40 THE SCIENCE OF SCIENCES. 

material with the natural sight. Can we, in 
like manner, look upon Principle, Spirit, Life? 
The visible can be weighed and measured; 
can we weigh and measure Intelligence and 
Love? Could a ''span of Life" be gauged by 
a two-foot rule, or a quantity of Intelligence 
weighed in a scale? The material can be re- 
duced to dust and ashes; are Spirit, Life, Love, 
Intelligence as Eternal Substance reducible 
to the same nothingness? 

Then there is no comparison between God 
as Fundamental Substance and materiality. 
Therefore for that which has hitherto been 
called substance, and is only the material, 
there must be found another name and office, 
for it does not partake of the nature of the 
Eternal, Unchanging, Absolute. 

One other term, that which virtually in- 
cludes all the aforementioned as defining the 
nature of^ Deity as Impersonal Principle, is 

MIND. 

Science emphatically declares that God as 
Primal Cause is not a Being with an infinite 
Mind. It does not state "the Mind of God," 
but Infinity as MIND Itself is Deity— the One 
and Only Universal, Overruling Presence. 
MIND in the sense of Consciousness Itself — 



THE SCIENCE OF SCIENCES. 41 

that Foundation which underlies all that is 
eternal, real, substantial, perfect, conscious. 

All these terms used to define the nature 
of First Cause are convertible. Each is the 
equivalent of the other. Because synonymous 
in meaning each is inclusive. Hence in ex- 
plaining the true nature of God all these 
terms are interchangeable: 

Impersonal Principle, 

Supreme Spirit, 

Eternal Life, 

Omnipotent Love, 

Exhaustless Intelligence, 

Immutable Substance, 

Infinite MIND. 
Very simply expressed, all of these differ- 
ing aspects or views are the One God under 
another name. 

God as First Cause has no attributes in 
the ordinarily accepted meaning of the term — 
something derived. Deity being Primal and 
Supreme, from whence or whom could the 
Almighty derive anything? God has no at- 
tributes, but different shades of significance 
which are miscalled attributes. These aspects 
are the original, unvarying, subsistent inher- 
ences which constitute the nature of God as 
the Great, Supreme, Fundamental Cause. 



42 THE SCIENCE OF SCIENCES. 

Science does not use the term "He" nor 
"She" in defining Deity, because either of 
these is insufficient to explain this All-embrac- 
ing Nature. Surely it would be inconsistent 
to speak of Life as "He," or Intelligence as 
"She." We cannot think of the pronouns 
"he" and "she" without associating them with 
a personality; and if we speak of a personal- 
ity we are sure to ally it with "person," and 
"person" is the opposite of the Impersonal. 
Hence, any of the terms already given will be 
correct as designation of God. 

COMPENDIUM. 

Thus far these four leading questions have 
been answered: 

Is there God? Briefly, it is self-evident. 
The universe and human family establish the 
certainty. 

Why is there God? Because the Created 
must have its Beginning, and this must be 
without beginning by virtue of its own sub- 
sistent nature. 

Why is God God? Because being Primal 
as Cause it will of necessity be Supreme. The 
meaning of the word God is Highest as Power. 

What is God? As the Fixed Point God is 
Principle, Spirit, Life, Love, Intelligence, Sub- 
stance, MIND, the qualifying and condition- 



THE SCIENCE OF SCIENCES. 43 

ating Reality of all that proceeds from the 
Unqualified, Unconditioned First Cause. 



CHAPTER IV. 

THE ETERNAL MOMENTUM. 

Given Momentum, or Force subsistent in 
its nature as underived, we have that which is 
everlasting and perpetually operative. That 
there is such Force is axiomatic, there being 
results consequent upon it which prove its 
presence and power. 

It would hardly be just to call this Force 
the eternal Momentum without explaining 
that what is to be understood by the term em- 
ployed means the vast Wholeness of Energy 
which lies at the foundation of Creation in its 
Entirety. 

There can be no Force or Motion without 
something which moves, or to which this Force 
belongs as its inherent nature. Analyzing the 
Great First Cause we shall find it to be active. 
The very term Cause — in the sense of "owing 
to" — signifies activity, or momentum. Hence 
Cause is active, or has motion of necessity. 

God, as MIND, is not an arbitrary, dictato- 
rial Being having conscious, deliberate action. 
There is no premeditated purpose on the part 
of MIND to act, or to refrain from action. 



THE SCIENCE OF SCIENCES. 45 

God is not a Being of any kind with a prede- 
termined design, or intention to produce or 
withhold. MIND is Cause and Cause acts or 
moves. Motion is the necessity consequent 
upon its inherent nature. 

Conceiving of First Cause as Creator, or 
Producer, will compel Creative Power, or Pro- 
ducing Energy — that Activity which will ne- 
cessitate a putting forth of what the nature of 
Cause involves. This Action, or Energy, is 
not optional, not voluntary; it is compulsory. 

It is worth much to be able to perceive that 
there is nothing arbitrary, despotic, or deliber- 
ate about the producing Motion of Infinite 
MIND, but that it is simply natural. It is as 
natural for Cause to act, the Creator to cre- 
ate, the Producer to produce, as it is for the 
sun to shine, or for the sea to have its inces- 
sant motion, or the atmosphere its perpetual 
vibration. 

THE NEXT STEP. 

And this will be to ascertain what is the 
Motion of MIND; the Creative Power; the 
All-Producing Energy? What more appropri- 
ate term would express this Eternal Momen- 
tum than THOUGHT? Not "thoughts," for 
these are derived and limited. THOUGHT is 



46 THE SCIENCE OF SCIENCES. 

underived and limitless, being one with MIND 
as its Action. 

Therefore MIND'S one and only Func- 
tion, that which produces whatever the na- 
ture of Mind as First Cause involves, is 
THOUGHT, and as such it is eternally and 
ceaselessly operative. Then the Eternal Mo- 
mentum is the Motion of Infinite MIND, the 
Creative Energy; the Initiative Impulse, the 
All-Producing Force everywhere present as 
antecedent Motion and unremittingly active- 
Here is Perpetual Motion in reality, and as 
such it is the connecting medium between 
First Cause and that Effect which it must 
necessarily involve because of the immutable 
and imperative Law of Cause and Effect. 

The spiritual names of this Momentum as 
dealt with in the Bible are: 

The Spirit of God. 

The Holy Spirit. 

The Breath of Life. - 

The "God-Said." 

The Spirit of Truth. 

The Word of God. 

The Will of God. 
Now, given MIND as the First, Fundamental 
Factor of Creation, THOUGHT as the sec- 
ond fundamental Factor, must not there be as 



THE SCIENCE OF SCIENCES. 47 

the unavoidable consequence that Effect which 
the nature of Cause and its Action will com- 
pel? Is this choice, or sanction on the part of 
Cause, or desire on the part of Effect ? Neither. 
It is inevitable result. First Cause is abstract, 
and can only be made known through the con- 
crete, its Effect. The office and nature of 
Effect will be to reveal the nature of its Cause, 
its Source. Thus, given 

Primal Cause, we shall have also primal Ef- 
fect. 

Impersonal Principle compels Expression. 

Supreme Spirit demands the Spiritual. 

Eternal Life calls for the Living. 

Omnipotent Love produces the Loving. 

Universal Intelligence compels the Intelli- 
gent. 

Primordial Substance requires the Substan- 
tial. 

Infinite MIND demands its IDEA. 

The Creator compels the Created. 

This gives us, 

MIND as the One Producer; 

THOUGHT as the producing Energy. 

IDEA as the essential Product. 

Here will be found an indispensable neces- 
sity, namely, a trinity in unity. 



48 THE SCIENCE OF SCIENCES. 

THE NECESSITOUS TRINITY. 

We find trinities everywhere. There is 
nothing more natural and common than a triad. 
What is meant by a trinity? Three factors 
indissolubly united; not any of them identical, 
but nevertheless all inseparable. Three fac- 
tors eternally interlinked because, given either 
one of them, the other two are inevitable. 

This fundamentally eternal Trinity will be 
found purely scientific, hence incontestable. 
In denominational theology there is a trinity 
which requires elucidation. Considered in 
the ordinarily accepted view it is claimed there 
are three Persons in One. How is this possi- 
ble when "person" is considered in its true 
light — the visible, limited, localized shape? 
If the true Trinity is based upon "person" only 
there is no eternal Triad, for "this," or "that" 
person is destructible. Moreover, there is a 
law in physics that two or more objects cannot 
occupy the same space at the same time. 

To comprehend the necessitous Trinity 
which is invisible to the natural sight, a higher 
faculty must be active; that of discernment. 
It can only be apprehended by that faculty 
which is called spiritual penetration, and looks 
into, rather than at, a proposition. 

This Trinity is undeniably scientific, be- 



THE SCIENCE OF SCIENCES. 49 

cause given either one of these three Factors 
the other two are primarily involved, hence 
imperative. MIND, THOUGHT, and IDEA 
as the Trinity of trinities is the Basis of Cre- 
ation; the fixed, immovable Factors on which 
the universe rests forever. Nor does it do 
away with the ecclesiastical ; it simply explains 
that which has heretofore been enveloped in 
the darkness of the unknown. 

The religious aspect of this Trinity as anal- 
ogous to the ecclesiastical is as follows: 

Father (in the sense of Source) — Creator; 

Holy Spirit — the Creative Energy; 

Son — God's IDEA, as the Created or Prod- 
uct; these not identical, but three eternal, 
changeless, inseparable Factors instead of 
three persons, thus providing us with that irre- 
futable and indestructible Trinity which, stand- 
ing on its own authority, can challenge any 
known religion, dogma, or creed. The Trin- 
ity is one thing; its embodiment is quite another. 
The flame, heat, and light (a trinity) is one 
thing; but the Globe through which it is seen is 
decidedly another. ''Three Factors" mani- 
festing through one divine Personality is the 
necessitous Trinity. 

ADDITIONAL AUTHORITY. 

The enlightenment of Science provides 



50 THE SCIENCE OF SCIENCES. 

other authorities for the assurance that, hav- 
ing First Cause and its creative action there 
will be from necessity — not the consent of 
either Factors — Effect as Product. One au- 
thority is from the Bible, and there are many 
who desire evidence from this Book of books. 

We read in the first chapter of Genesis — 
which is the account of the Essential Cre- 
ation — that God created and made Man. "In 
the Image and Likeness of God created he 
him." It is generally understood and broadly 
conceded to-day that the Bible in defining 
Deity personifies impersonal Principle as He. 
But God is infinite MIND, and that which 
Images it in its fullness will express, or reveal 
it in all its entirety, thus infolding its Like- 
ness also. 

Therefore, given First Cause it follows 
legitimately that there must be primal Effect, 
and the Bible calls this Effect Man — without 
any qualifying term. Then there is but One 
God and one Man because there is but One 
First Cause and one first Effect, and this 
one Effect will be as universal as his Cause. 

Another authority is actual evidence from 
analysis and general observation. Analyzing 
the nature of the individual we find him to be, 
at least in a degree, intelligent, living, loving, 



THE SCIENCE OF SCIENCES. 51 

active, principled, a thinker. Is he effect, or 
is he cause? Evidently effect. From whence 
does he receive these derived conditions and 
qualifications which are certainly more than 
flesh and bones ? From his Cause — his Origin. 
Surely the "intelligent" must be the prod- 
uct of Intelligence; the "living" of Life; the 
"loving" of Love; the "active" of Spirit; the 
"principled" of Principle; the "thinker" of 
MIND. Hence, working backward through 
the individual we find his Cause. More fully 
understanding the nature of his Cause the 
more fully will we comprehend his nature with 
all that is involved therein, because the office 
and mission of effect is to make known the 
nature and purpose of Cause, otherwise it 
would remain unrevealed. 



CHAPTER V. 

PRIMAL EFFECT AS THE PATTERN MAN. 

When dealing with Abstract Truth one 
must learn to think in the abstract. What is 
meant by this? In the first place to do one's 
own thinking, then to reason things out for 
one's self. It means also to learn to think 
without the medium of objects. Up to this 
time mankind has been learning after the 
Froebel system, having objects by means of 
which to learn; having trees, birds, animals, 
flowers, and the myriad objects of visible na- 
ture to teach one what these are. 

But now learning must be done on a higher 
plane — in the regions of reason and intuition; 
in the realm of calculation where one solves a 
mental mathematical problem. This is not 
easy at first for some students. It requires 
quite a little mental discipline, but will be pro- 
ductive of very satisfactory results. More- 
over, educating one's ability to think in the 
abstract, and living the life outlined in the 
Pattern Man, he can think way up to God now 
while using the flesh — not "way up" in the 
sense of time and distance, but in enlargement 



THE SCIENCE OF SCIENCES. 53 

of inner consciousness until it is everywhere 
present. 

This chapter, therefore, is also in the ab- 
stract as was the preceding. We are still deal- 
ing with that which is independent of visible 
objects. In the previous chapter the nature 
of God as Primal Cause was duly considered, 
and as an orderly step forward the nature of 
God's Man as primal Effect must follow. 

Recapitulation is unavoidable when logical 
sequences are taken up, and natures which are 
dependent upon each other are to be defined 
as in this instance, hence a brief repetition 
of the nature of Subsistent Cause in order to 
carry forward the unbroken continuation be- 
tween First Cause and its requisite Effect. 

We have learned thus far that the lead- 
ing statement of spiritual Science — that upon 
which its entire structure is erected, is the dec- 
laration, there is but One First Cause which 
as Subsistent is the Source, Origin, Founda- 
tion, or the Beginning of all that is eternal 
and real. 

As such it is the Uncreate, Impersonal, Ab- 
solute. That eternal, unvarying GOOD which 
admits of no comparison. Its nature more 
fully defined as Principle is: 



54 THE SCIENCE OF SCIENCES. 

Supreme Spirit — the One Essential Essence 
of all Energy. 

Eternal Life— the One Vitality of all that 
is vitalized. 

Divine Love — the One Paramount Element. 

Universal Intelligence — including Wisdom 
and All Knowledge. 

Immutable Substance — the One Change- 
less Foundation. 

Infinite MIND— the One and Only Creator. 

There are yet other terms which are as- 
cribed to the nature of God, but they are not 
named in the seven Principles which constitute 
this nature, and these terms are: Strength, 
Peace, Joy, Truth, Health, or Harmony, Light, 
Righteousness, and the devout Brahmins would 
add, consummate Bliss. 

One thing to be carefully avoided is the 
humanifying of any of the seven Principles 
which constitute the One Impersonal God, for 
so doing one would, seemingly, detract from 
its Greatness, and circumscribe its Infinitude. 
But, later, when one understands the "where- 
fore" and "why" for so doing he can inverse 
the order and deify humanity all he will, un- 
derstanding the term "deify" as meaning "to 
render God-like." 

God can never become like Man, but it is 



THE SCIENCE OF SCIENCES. 55 

Man's destiny to become like God, being God's 
Image. To illustrate briefly: the oak tree can 
never become like the acorn it has produced, 
but the ultimate of the acorn is to become like 
the oak tree of which it is the product, for it 
contains, germinally, its likeness. 

INTER-RELATION. 

When anyone learns that First Cause is 
abstract, and can only be made known through 
its Effect — the Concrete, he will also perceive 
that Principle being invisible to the natural 
sight can only be revealed through that which 
expresses it. For instance, justice is Principle; 
would anyone ever think of giving arms, hands, 
eyes, and ears — the properties of ''person," to 
Justice? Certainly not. How then shall we 
know Justice as Principle? Through its ex- 
pression and manifestation. The same is true 
of the Infinite Principle — God and all of its 
constituent aspects. 

Spirit, being abstract, can only be made 
known through the spiritual. 

Life, because it is invisible, can only be re- 
vealed through the living. 

Love as Principle can only be disclosed by 
the loving. 

Intelligence, being unseen, must be appre- 
hended through the intelligent. 



56 THE SCIENCE OF SCIENCES. 

Substance, because invisible, must be re- 
vealed by the substantial. 

MIND, being abstract, can only be made 
known through its IDEA. 

God, being unseen, can only be revealed by 
Man. Then, the inter-relation between God 
and Man is as follows: 
First Cause Primal Effect. 

is is 

Subsistent Existent (from the Subsist- 

entj. 
Underived Derived (from the Unde- 

rived.) 
Unconditioned Conditioned (by the Uncon- 
ditioned). 
Unqualified Qualified (by the Unquali- 

fied). 
Uncreate Created (by the Uncreate). 

Absolute Relative (to the Absolute.) 

We have now learned conclusively that 
Man is the IDEA of Infinite MIND. There- 
fore God and Man as Cause and Effect are 
co-eternal; relatively interdependent, simulta- 
neous, inseparable, but not interchangeable. 
Cause is always Cause. Effect is ever Effect. 
God is forever God. Man is always Man. 
They never exchange places, neither are they 
the selfsame. The eternal relation between 



THE SCIENCE OF SCIENCES. 57 

them is that of distinction without separation. 
"The Father and I" mean unity, or oneness, 
not identity. 

This is the same relatedness as we find be- 
tween the Sun and its light. The Sun is not 
its light, nor is its light the Sun, yet we can- 
not sever them. Here is distinction without 
separation. The same is true of Cause and 
Effect as God and Man, held together always 
by the eternal Momentum. 

man's nature. 

Now we have reached Man — the Image 
and Likeness of God; proving by logical de- 
duction, as well as from the Bible and actual 
observation, that there is this one God-Man. 
Is this sufficient? Having made this self-evi- 
dent discovery should we stop here? By no 
means, otherwise we are giving you in this in- 
stance also only a half Truth, and this is the 
day of revelation when whole truths are being 
unveiled. 

Then it is not enough for one to learn that 
Man is the IDEA of God, he must now ascer- 
tain what is the nature of Man as such. 

If Man's nature as Effect is the full Expres- 
sion of all that God is as Cause — and it must 
be in order to make Cause known — it will nee- 



58 THE SCIENCE OF SCIENCES. 

essarily have expressed in it all that is in- 
volved in the nature of that Cause. The 
Wholeness of that nature imaged in it. Thus 
Man is not a part of God. He is not a spark 
of the Infinite. He is not a fragmentary Idea 
of the One MIND. He is the Whole of that 
Wholeness; the concrete Expression of its En- 
tirety. He is the aggregate or totality of 
effects; the Sum of all the created. He is the 
coalescence of all that belongs and pertains to 
the nature of God. 

It is stated, "God is All in All." True, God 
is All as Cause expressed in the other All 
which is Effect. It is as if all that God is and 
does were focused at one Point — the conse- 
quent fundamental Point — and this the One 
Man. 

Then where shall weplace attributes? With 
Man — the Created, not with the Creator, and 
these attributes will be the natures of all the 
varying aspects of the One Impersonal Prin- 
ciple expressed or put forth in him. 

What a full, complete, and vast Estate is 
Man's nature as the Storehouse of all that in- 
finite Store which comprises the limitless, eter- 
nal, absolute Good. Nothing more can be 
added to him. He lacks no good thing. What 
he is possessed of can never be taken from 



THE SCIENCE OF SCIENCES. 59 

him. He is as fixed, full, whole, complete, 
unblemished and entire as his Cause, by the 
necessitous Law of cause and effect. He is 
out of harm's way, always living, moving, and 
having his Being in the Almighty. He is 
above and beyond the possibility of change, 
sin, sickness, sorrow, deformity, lack, loss, ac- 
cident, birth or death. 

If any alteration could ever take place with 
Man it must first occur with his Cause, and 
surely, nothing can ever change the Absolute. 

If God is Omniscience, Omnipotence, Om- 
nipresence, Man is omniscient, omnipotent, 
omnipresent. If God is Good, Man is also 
good; logic declares it, the Bible confirms, and 
demonstration proves it. 

FULLER SPECIFICATIONS. 

Many terms are used with which to more 
fully define Man's nature, hoping thereby to 
convey, at least, an approximate conception of 
the same. This one God-Idea, or Ideal Man, 
is the original Genus which contains his spe- 
cies. This is the Generic, or Archetypal Man. 

From the Bible standpoint God's Plan, or 
Pattern Man, which is universal as the Nature 
of natures (rather than a personality), that pri- 
mal Nature which we all share in common. 



60 THE SCIENCE OF SCIENCES. 

The term used in Science which designates 
this one Ideal Man is Individuality or Individ- 
ual Identity — that which distinguishes one in- 
dividual from another, a distinguishing term 
from personality, as well as nature. From a 
grammatical point of view this Ideal Man is 
the pronoun L From the Latin the Ego, or 
the Essential Man. In a word God's Ideal is 
the Archetype, or Pattern Man after which 
(or whom) every individual being in his rela- 
tion to God is planned. 

From a Biblical standpoint God's Man is 
the Lord of the Old Testament. What is the 
meaning of the term Lord? Ruler. One who 
executes power; one who governs. God is 
Supreme Power itself; Man as Lord is the 
supreme Ruler or user of that Power. He is 
power-full and must execute this Power. He 
is the "living Father" of the New Testament 
to whom Jesus of Nazareth so frequently re- 
fers as "his" Father, "your" Father, and "our" 
Father. He is the Grand Man of the Zodiac, 
and the Ideal Man of Idealists everywhere. 

Now this great, grand, One Man has ex- 
pressed, or imaged forth in him, not only all 
that God is but all that God does, hence the 
God-action is also expressed in him. Can he 
then be idle? Is Man active, or inactive? 



THE SCIENCE OF SCIENCES. 61 

Why, necessarily active. His activity is as 
imperative as God's activity, therefore it must 
be as productive of results. Jesus said, "My 
Father worketh hitherto and I work." Surely, 
given two workers, each active, there will cer- 
tainly be dual products. 

In order to ascertain what is Man's activity 
the very practical method of observation is 
adopted. Since we all share a like nature 
what capacity do we all share in common? 
What is that "one talent" each possesses no 
matter what the cast, clime, color, or condition ? 
Is it not the Power to think? 



CHAPTER VI. 

THE LESSER ACTIVITY. 

To avoid being (seemingly) dictatorial in 
making a statement we will say: If there is 
the great Activity as cause there must be as 
its effect the lesser activity. Then these two 
energies are not the selfsame. One is unde- 
rived, being the Action of infinite MIND; the 
other will be the derived. One — the First — 
will be independent (except from the Law 
that governs it, and this is the inherent nature 
of MIND); the other — the second — will be de- 
pendent. A marked distinction, surely. So 
if the First is perpetually active the second 
must be also. If the First is productive the 
second must be. The First does not and 
never can impoverish the second, nor can the 
second detract from nor lessen the First. The 
work of the First is not the work of the second, 
and vice (versa, yet they are inseparable and 
relatively interdependent. 

Will the First action ever cease? No. 
Why not? Because it never began. Here we 
have perpetual Motion in the abstract. Can 
the second activity ever be suspended ? Never, 

62 



THE SCIENCE OF SCIENCES. 63 

because it is the qualified extension of the 
First, and as long as the Great Wheel turns 
the dependent lesser wheel must. 

Perpetual Motion — the Great Momentum — 
is God's Action, THOUGHT. The transmit- 
ted action is Man's energy, the Power to 
Think. 

CONFIRMATION. 

Having considered these Factors from a 
logistic point of view, let us now refer to the 
Bible for confirmatory evidence of the same 
from that source. 

In Genesis, first chapter, first verse, we read: 
"In the Beginning God" — a confirmation of 
the statement "God is the Beginning." The 
reading continues, " created t\\t Heaven and the 
Earth." Evidently we may infer from this 
latter clause that God is Creator, and if our 
Premise is correct that there is but "One God" 
there can be but One Creator. 

The second verse reads: "Now the Earth 
was without form and void." From this state- 
ment we may argue that there is something 
which is without form, and must, therefore, be 
formed. If there is something to be formed 
there must be some one who has the forming 
power. It is not God, for God is Creator, and 



64 THE SCIENCE OF SCIENCES. 

there is a wide difference between "Creating" 
and "forming." 

The second chapter of Genesis, which fol- 
lows the first as directly and naturally as effect 
follows cause, solves the problem, for therein 
we read that the Lord God — not the Absolute 
God — formed a man. Hence it is the Lord 
God that has the forming power, and the 
forming power is Man's energy — the lesser 
activity, the Power to Think. 

Have we any other evidence that the above 
statements are true? Possibly. What have 
we in the visible world? A multiplex variety 
of forms and shapes — effects, all of them, and 
as such must have had a cause, because there 
can be no effect without a cause. Then here 
is tangible proof, all we want of it, that there 
is something consequent upon Man's activity, 
as well as upon the Activity of Infinite MIND. 

Another proof. Can any object be men- 
tioned that some one did not think about be- 
fore it was made visible? Not one single ob- 
ject. 



CHAPTER VII. 

MAN'S PRODUCTIONS. 

This chapter will be a continuation of what 
is consequent upon Man's energy, and it will 
also include the false judgment of materiality. 
That we may resume the orderly thread of 
deduction a brief review will be essential. 

Thus far we understand that there is but 
One First, Subsistent Cause. 

One primal existent Effect. 
One Divine Principle — the Absolute Good. 

One Expression of that Principle, equal- 
ly good. 
One Supreme Spirit. 

One Being supremely Spiritual. 
One Eternal Life. 

One eternally Living Being — unborn, 

undying. 
One never-failing Love. 

One ever, and all loving Being. 
One limitless Intelligence and Wisdom. 

One intelligent, all wise, all knowing 

Being. 
One unalterable Substance, which is the 

SAME from everlasting to everlasting. 

65 



66 THE SCIENCE OF SCIENCES. 

One substantial Being with whom is no vari- 
ableness nor shadow of turning. 
One Infinite MIND. 

One IDEA of that MIND; the total- 
ity of effects; the all-inclusive IDEA. 
There is but One God. 

There is but one Ideal Man — God's Man 
the Essential Ego. It is necessary to 
gain a correct conception of Ideal Man 
to perceive him to be a Circle as vast as 
the Universe, and not an outlined ob- 
ject or person in space. 
Emerson tells us, "God is that Infinity 
whose Center is everywhere, but whose Cir- 
cumference is nowhere." God is the Circum- 
ference of Cause in the sense of boundary — 
not a limited circle, and Man is the circum- 
ference of Effect. 

We have also learned that there is but one 
Creative Power in which is centralized all the 
Activity, or Force, of Infinite MIND as First 
Cause. This is, therefore, the Primal Energy; 
the initiative Impulse; antecedent Motion — 
that one divine, eternal Action which vital- 
izes, invigorates and sustains every living be- 
ing and all created things. There is but one 
such Energy and it is the Creative Power 
THOUGHT, the Activity of MIND. 



THE SCIENCE OF SCIENCES. 67 

There is but one transmitted Energy — one 
resultant activity — Man's action, the channel 
through which the Primal Energy continues 
its operation; and there is but one such power, 
the Power to Think. 

Then, all the Energy of MIND is focused 
in THOUGHT; all this concentrated Energy 
radiates in and through Man — its distributing 
center. We hear much these days about "men- 
tal radiation," and "radiant ether," and these 
are traceable to fundamental Factors. For 
illustration : Take an old colonial window made 
up of many lesser panes of glass through which 
the light is to shine. Possibly each pane is 
tinted with the artist's idea of coloring — many 
differing shades harmoniously interblended. 
It is but one window although diversified by 
its several parts and colors. There is but one 
light to radiate through this one window, but 
as it does so each part will qualify the light by 
its form and coloring. Thus Man — the One 
IDEA of all lesser ideas — is the distributing 
center of all the Thought-Force — the Creative 
Power. 

DUAL PRODUCTS. 

God-Energy being ceaseless and eternally 
active must produce results. Man's energy 
being dependent on God's Energy must be 



68 THE SCIENCE OF SCIENCES. 

perpetual also, and of necessity bring forth 
products. Man's Power to Think is not voli- 
tional; it is compelled and sustained by the 
Primal Energy. Man has no choice, or option, 
as to whether he will have this power or not; 
it is impelled. How it is used, for what result 
employed, are other considerations. 

Perhaps an illustration will bring out the 
meaning more clearly. Suppose you knew 
nothing of the cable system, and coming to a 
city where it is in use, you see for the first 
time the cars moving along on the surface of 
the road without any apparent propulsion. 
Naturally you would conclude they were mov- 
ing of their own accord, for you do not see 
any power propelling them. But you propose 
to investigate the cable system further, and 
doing so you find the cars attached to a cable 
which is making an endless circuitous route. 
Placing yourself at some point where you can 
watch the movement of the cable, you con- 
clude again — judging from appearances only — 
that the cable is also moving of its own voli- 
tion; you do not see any force compelling it. 
But, pushing your examination still further, 
you find there is a plant near by which gener- 
ates the force propelling the cable and the 
cable carries the cars which are attached to it. 



THE SCIENCE OF SCIENCES. . 69 

Making an application of this illustration, 
would it not seem — judging from appearance 
only — that the physical organism moves of its 
own impetus. We see no power operating it. 
But if this is the case — that the organism 
moves of its own inherent power, has life and 
action of its own — why does not an organism 
that is dropped move itself about? All of its 
parts — -the brain, arterial system, muscular 
system, bones, etc. — are still with it, but there 
is no activity, no motion. Then it is not self- 
active. Investigating the nature of the situa- 
tion we are told that the organism which is 
moved is attached to a mental cable — the 
Power to Think. Knowing no better, being 
ignorant concerning the system of things, we 
would jump to the conclusion that the power 
to think acts of itself; a question which can be 
easily settled if one will try to stop that action 
and see if he can. Finding this impossible, 
that this endless mental chain is unremitting 
and involuntary, he will naturally seek for the 
cause of its action, doing which he will find very 
nearby that fundamental Cause — MIND, with 
its ceaseless, eternal Energy — THOUGHT 
which generates Man's energy — the Power to 
Think, and organisms being invisibly attached 
to this Power are moved and carried about. 
Involuntary action throughout. 



70 THE SCIENCE OF SCIENCES. 

But to return to the direct line of argument. 
Both of these activities will yield products, but 
their products will not be identical because 
they are not; and they are not the same be- 
cause of the distinction between Cause and 
Effect to which they belong. These produc- 
tions, however, will always be on parallel lines, 
correlative, although they will never mingle 
nor are they ever interchangeable. 

God's products will always remain God's 
production, and Man's effects will ever con- 
tinue to be Man's products; they will bear the 
relation to each other of subject and object, or 
the substantial and its shadow. The question 
would naturally arise here by some: "Then 
shall not we always have the shadow if the 
substantial is eternal?" In one sense "yes," 
and in another sense "no." For example: 
There is a time in the day when a subject is 
in a vertical line with the Sun, and although 
the subject casts no shadow it is not destroyed. 
The shadow will depend upon the juxtaposi- 
tion of the subject to the Sun that causes the 
shadow. In "time" we shall have shadow. In 
"Eternity" we shall not. 

THE CREATED AND THE FORMED. 

God's Power being the Creative Power, 
God's productions will be such as are natural 



THE SCIENCE OF SCIENCES. 71 

to their Creator — MIND. Hence, they will be 
spiritual, living, loving, intelligent, substantial 
Ideas — created, eternal verities, for God is 
the only Creator, only Life bestower, and all 
that God is as Life, Love, Intelligence and 
Power is bestowed, through expression on and 
in Man — the essential Ego. There is nothing 
retained to be otherwise disposed of. There- 
fore, all that proceeds from Mind as its ema- 
nations are perfect, living, eternal, substantial, 
changeless, real — real in themselves as God- 
derived, empowered, and sustained, but ideal, 
or germinal to humanity, as yet. 

Man's power being the Forming power his 
products will be such as are natural to him. 
Man is not life giver, intelligence bestower; 
only God is that; then his productions will not 
be spiritual, substantial, living things, but 
forms and shapes through, or by means of 
which the natures of created things are to be 
revealed; and these shapes will simply repre- 
sent the created; they will be what Paul calls 
them, "the shadows of the things to come." 

As such these are of necessity only out- 
lines — without life, love, substance, intelli- 
gence or power — objects, figures, not things. 
"Things are spiritual and must be spiritually 
discerned," and to "discern" is more than 



72 THE SCIENCE OF SCIENCES. 

simply to "look at" with the natural sight. 
Objects or figures are tangible and visible, the 
apparent phenomena back of which in the un- 
seen lie the created, the fundamental natures 
or things — God's emanations expressed as 
ideas, the Sum of them all being Man — the 
full, complete, whole IDEA of Infinite MIND. 

As many readers know, Science emphasizes 
distinction without separation. Unity every- 
where without identity yet no apartness be- 
cause dealing with relatedness. There could 
be no "order" without relativity, and by rela- 
tivity is meant uninterrupted connection, such 
as will be found eternally between all the fun- 
damental Factors of Creation. Here is a 
great Truth awaiting recognition by those who 
have open vision. We refer to this "Unity 
without identity" because we are now going 
to apply it in the way of illustration to explain 
more clearly the natural relation between 
God's Creations and Man's formations, espe- 
cially Man and his instrument of identity. 

Suppose a great Author conceives the idea 
of writing a Story. To begin with he must 
have the capacity to do so, for it must be 
coined, as it were, out of his own mind. Hav- 
ing the capacity he designs his Story — plot, 
characters, etc., all planned in the domain of 
his mentality before giving them to others. 



THE SCIENCE OF SCIENCES. 73 

Let us see if we rightly distinguish between 
the Author, his capacity, and Story. Are these 
three factors identical, or are they distinct 
but inseparable? Surely the writer is distinct 
from his capacity and both from the Story, yet 
they cannot be severed for they are three in- 
terlinked factors, one involving the other. 

Then the Author knows all about his Story. 
He can see it and all of its parts at any time. 
But of what interest is this to you or me as 
long as he keeps it hidden from our knowl- 
edge? None whatever. He might as well not 
have conceived it. 

But now the Author concludes to give us 
the benefit of his Story and writes it as a Book. 
It is ready for our perusal. As we open the 
Book what do our eyes see first? The "name" 
and "index" only — that which simply indicates, 
or suggests to us, what the Book may possi- 
bly comprise. If we stop at the "name" and 
"index," thinking this is all there is to know, 
we certainly make a mistake, unconsciously 
depriving ourselves of much we might possess 
if we will turn over page after page. 

Still there is nothing wrong about the "in- 
dex." It is a legitimate factor of the Book; es- 
sential to its makeup. The Author produces 
the Story and the Story furnishes the material 



74 THE SCIENCE OF SCIENCES. 

for the "index." The "index" is the product of 
the Story and directly related to it, thus only 
indirectly the product of, and related to, the 
Author. But however remote, the Author had 
a hand in it, so to speak. (God and visible 
Nature cannot be alienated.) The "index" 
is simply the lesser "image" of the great 
"Image" produced by the Author, and as the 
lesser image it will serve to suggest, or repre- 
sent, the nature of the great Image lying in 
the, as yet, deep unknown. 

In this illustration we have four factors to 
deal with — the Author, his capacity, the Book, 
and its "index." Given either one of these 
four factors will it not necessitate the other 
three if the purpose involved is to be com- 
pleted in an orderly manner? 

Let us relate this illustration to the Factors 
of Creation thus far enumerated: See GOD- 
MIND as the great Author; THOUGHT, the 
capacity to produce; God's Man — the Product, 
as the "Book of Life" — the real, true story of 
Creation in which the Infinite has put forth 
its every possible idea; and visible matter, 
including "Person," which is its sum, as the 
"index" of the contents of the Book. 

This will bring us down to the analysis of 
the "visible." Is not the "index" in its variety 



THE SCIENCE OF SCIENCES, 75 

and as a whole perfectly legitimate? It is one 
of the fundamental Factors of Creation, with- 
out which it could not be completed, and the 
nature of Man made known. Therefore let 
us canvass it more thoroughly, viewing it in 
all its bearings; more minutely tracing its 
origin; analyzing its nature; ascertaining its 
office and ultimate purpose; thus metaphysic- 
ally dissecting the "visible." 

In the first place, do we see that all the 
visible or external is the direct product from 
Man, and thus immediately related to him. 
It is what he has projected from himself by the 
use of his Power to Think, as this Power has 
been compelled by the Creative Energy back 
of it; hence it is the result of that involuntary 
or unconscious activity — the Power to Think. 
Each living being has his "Person" or Shape. 
Where did he get it? How came he in pos- 
session of it? When did he obtain it? If he 
will answer truthfully (at an early stage of 
growth) he will reply, "I do not know." It is the 
consequence of involuntary action, and this is 
why he does not know. Nevertheless it is a 
perfectly normal Factor, directly related to 
Man and indirectly related to God, as the 
natural and inevitable sequence of that which 
precedes it. If there was no MIND therewould 



76 THE SCIENCE OF SCIENCES. 

be no Man, and if there was no Man there 
would be no materiality, but because there are 
both of these eternally fundamental Factors 
there are visible figures and always will be (in 
one sense) through which fundamental natures 
are to be revealed. 

So the "visible" as a whole including its 
wide variety is not a mistake, nor an accident; 
not a counterfeit nor falsity; it is the natural 
outgrowth from that which precedes it. The 
natures of God and Man could never be re- 
vealed without the world of representation. 

This compels the statement, paradoxical as 
it may seem, that the world of objects is both 
temporal and eternal. It is eternal in the 
sense that "Creation is forever appearing and 
will forever continue to appear because of the 
nature of its inexhaustible Source" (Science 
and Health). If Creation is forever appear- 
ing there must be shapes or figures forever 
through which it may forever appear. There 
is no new Creation. It is, was, and ever will 
be what it is in itself. But there is to be a 
continual appearing of Creation as it is indi- 
vidualized. Therefore, fundamental Shape 
is eternal — what St. Paul designates as "the 
Figure of the true." 

On the other hand, what is called "matter" 



THE SCIENCE OF SCIENCES. 77 

is temporal in the sense that, individually we 
shall only use shapes until we have learned to 
do without them, just as a child uses figures 
on its slate until it has advanced to where it 
understands mathematics sufficiently to solve 
its problems mentally; then it is done with 
them. Does this destroy figures? No; they 
still remain for others who wish to study arith- 
metic. 

Thus when individuals advance to where 
they can solve the problems of Creation men- 
tally and spiritually, they will no longer need 
the figures of the visible world to help them 
to do so, for to them they are only temporal, 
transitory, fugitive phenomena which can be 
dissolved, or fall from shape into shapeless- 
ness. 

NATURE OF THE VISIBLE. 

Having traced the origin of the visible let 
us now analyze its nature. As "shape" it is 
only outline, and as such it has no life, sub- 
stantiality, or intelligence, and if it is not pos- 
sessed of these, certainly it has no sensation. 
Outline, shape, cannot speak for itself, protest 
or make any claim. Then these visible ob- 
jects although perfectly legitimate are posi- 
tively neutral, and yet there is no Factor of 
Creation which is so abused, misunderstood 



78 THE SCIENCE OF SCIENCES. 

and falsified as these nonanimate, nonintelli- 
gent visible figures, for we have lain on these 
the blame for all our suffering and pain. 

We take certain neutral, lifeless shapes, 
and, putting them into just as neutral a recep- 
tacle we call stomach, complain that they have 
distressed us, or given us pain. We handle 
certain objects — only shadows — then declare 
they have poisoned our blood. Some one is 
continually complaining of the weather; the 
weather makes no claims for itself. 

Now reason this out for yourself. Can that 
feel which has no consciousness? Can that 
have consciousness which has no power to 
think? Certainly not. Then, can a bone 
think? Can material blood, tissue, muscle, 
fiber, think? Can gray material, or any other 
color, think? Evidently not. Thus there is 
"no life, substance, intelligence nor sensation" 
in what is called matter. These visible ob- 
jects have no consciousness because they do 
not think, and because they do not think they 
cannot feel; thinking is self-consciousness — 
self- consciousness is feeling — feeling is sensa- 
tion, hence these qualifications do not belong 
to the material. Figures do not dictate to us, 
but as "appearances" they are indicative and 
subserve to suggest a great deal if we did but 
read them aright. 



THE SCIENCE OF SCIENCES. 79 

Jesus, the great Teacher, knew well what 
he was saying when he made the statement, 
"The flesh profiteth nothing," but he did not 
say that it was not here. The fact that he pro- 
nounced upon it shows that he recognized it 
for what it is in itself. 

Chemistry to-day can resolve the human 
Shape into its constituent elements, proving 
to us that it is eighty per cent water, and the 
residuum small quantities of salt, mercury, 
lime, soda, etc. Thus we prove that what is 
called the material has no life, substance, 
intelligence, nor sensation, hence there is no 
reality in the visible, comparatively speaking. 

Every new discovery in modern science on 
the plane of the natural, if it is worth anything, 
substantiates the teaching of spiritual Science. 
What does the X-ray prove the human Shape 
to be? Nothing but a transparent shadow. 
Solid, tangible, weighty as it may appear to be 
it is only a pellucid shape; hence, the two 
sides of "the material" — its somethingness and 
nothingness. 

MACROCOSM AND MICROCOSM. 

But what is it as "shape"? This is of im- 
portance for all to know. Henry Drummond 
says: "We must think about body (the organ- 
ism) in order not to think about it." We shall 



80 THE SCIENCE OF SCIENCES. 

never know how to dispose of it rightly until 
we learn all there is to know about it, and this 
knowledge will not be gained by ignoring it. 

As human Shape it is the sum of all shapes^ 
therefore, the highest in the Universe. It is 
the Shape of shapes, or the aggregation of all 
the lesser shapes. In the surrounding visible 
world we have the Macrocosm — the great or 
general World — the Universal. In the Shape 
of shapes we have the microcosm — the mini- 
mized world — the epitome or compendium of 
the great World. 

The human Shape is made up of a myriad 
of other shapes, but as such from the primal 
cell to the full, complete human organism it is 
a veil that successfully covers what lies back 
of it, for it hides a whole world. Germinally, 
all that is seen in the visible world of shapes 
lies back of every human Shape, screened 
from the sight which simply looks at objects. 

It is true that each one has a world of his 
own. Jesus of Nazareth through understand- 
ing his world surmounted it, leaving for those 
who followed in his footsteps the comforting 
assurance: "Be of good cheer, I have over- 
come." 

What one has done all may do, and to 
overcome the "world in miniature" is to over- 



THE SCIENCE OF SCIENCES. 81 

come the "World universal." However, not- 
withstanding this important revelation, there 
are many erroneous beliefs concerning visible 
shapes and what accompanies them — espe- 
cially the human organism. One writer — 
Henry Wood — on this line of Science, tells us 
there are three fundamental errors prevalent 
concerning the "body," as it is ordinarily called. 
(Shape is not "body." That lies back of the 
instrument of identity and will be mentioned 
later.) He says: 

"The first error is that the organism is 
bad. This is the verdict of asceticism." The 
Ascetic scourges and mutilates his "shape," 
trying to make himself a better man — all to 
no purpose. The second error is that the 
"shape is all there is of man, and the variety 
of shapes all that there is of the World, and if 
these are gone annihilation has taken place. 
This is the verdict of materialism." The third 
error, which is the extreme of the last, states — 
"there is no organism, no world, no matter," in- 
stead of saying — there is no reality in materi- 
ality. But neither of these three errors will 
ever satisfy the earnest student of Truth who 
is ready to lift the veil of Nature and see 
what lies beyond it. "Matter," so called, is a 
fact relative to truths that are fundamental. 



82 THE SCIENCE OF SCIENCES. 

Nevertheless "Shape" — all-inclusive, although 
one of theprimal Factors of Creation, is neither 
good, bad, nor indifferent as far as quality is 
concerned. It is simply neutral. 

Neither is it all there is of Man and the 
World, for Man is far more than the human 
Shape, and the Universe than this visible rep- 
resentative world. Surely it is unimaginable 
to suppose that Man, the omniscient, omnipo- 
tent, omnipresent Being which expresses in 
all its fullness and entirety Omniscience, Om- 
nipotence, Omnipresence, could for one mo- 
ment be compressed into a shape of human 
proportions. One might as well try to put the 
Ocean into a thimble. 

Again, there is some one who is greater 
than the "visible" using it, pronouncing and 
mispronouncing upon it, and can resolve it 
into its primary elements — dust and ashes; 
hence, must necessarily survive it. 

Science (spiritual) grants there is no visible 
matter apart from consciousness of it, but it 
is a fact to self-consciousness, and all shapes 
in themselves are marvelously significant, and 
tell us much if we could only comprehend 
their language. 

THE PURPOSE OF THE VISIBLE. 

What is its purport? It is a means to an 



THE SCIENCE OF SCIENCES. 83 

end, but the difficulty has been mistaking it 
for what it is not — the end instead of the 
means. This is what has caused all our trou- 
ble. "Figures" should not be ignored, nor 
worshiped, but understood and used, be- 
cause everything in the universe is for man 
and not man for it. 

The human organism is a most wonderful 
piece of mechanism, and rightly understood a 
most valuable possession, for as a means to an 
end, if one will avail himself of his opportu- 
nity, he can individualize the universal, and 
personify the Absolute. Correctly viewed it is 
the complete Representation of God's Man — 
the lesser "image" of the great "Image"; the 
"reflection" of the "eternally Real"; the whole 
"shadow" of the Whole "Subject." Every 
organ, system, element; every part and de- 
partment; every minutest fraction of it, has its 
invisible correspondent in the nature of Ideal 
Man, and the varying aspects of this One Man 
express the varying aspects of Infinite MIND. 
To refer again to the illustration in the be- 
ginning of the chapter, there is perfect har- 
monious relatedness between the Author, the 
contents of the Book of Life and its "index." 
Question: What is that which you can have 
all there is in it yet take nothing out of it? 



84 THE SCIENCE OF SCIENCES. 

Answer: A book. The same is true of the 
contents of the Book of Life. All that God's 
Man is and whatever belongs to him is yours 
and mine, and yet his nature and attributes 
are not lessened, no matter how lavishly we 
appropriate them to ourselves, and the pos- 
session of our human organism is our present 
opportunity for doing so. 

ITS DEFINITE TERMINATION. 

What is to become of it eventually? It 
should be relinquished day by day, not dropped 
suddenly as in ordinary dissolution. Paul 
says: "Though the outer man perish day by day 
(not all at once) the inner man is renewed," 
and this should be done through choice and 
voluntary action to that end, not having it 
wrenched from us by compulsion. We should 
gradually change our wrong conception about 
it, which is the equivalent of giving it up, and 
still retain it for use. The change is not in 
the "shape," but in knowledge about it. 

Now there is but One God from which, One 
Man through which (or whom), one Figure by 
means of which man-hind will be forever ap- 
pearing- as Creation is individualized. As a 
mathematical illustration, see God as the ab- 
stract Unit; Man as the concrete Number; 
and Person, the visible representative Figure 



THE SCIENCE OF SCIENCES. 85 

by means of which the value of Number is to 
be revealed. The Figure alone profits noth- 
ing; it depends wholly for its value on that 
which it represents. In this simile we have 
three "Ones": 

Unit, Number, Figure. 

God, Man, Person. 

One, One, One. 

Is there or can there be any discord, inharmony 
or disagreement between these three: i, i, i? 
Evidently not. Then we may proceed/for this 
is not all there is of Creation. 



CHAPTER VIII. 

THE SOUL. 

Creation is a stupendous Problem. It re- 
quires a great deal to make and fill up the 
universe, and spiritual Science is the only 
"Sesame" that will unravel the mystery of its 
realities and ciphers. 

Then there is another Factor to be ac- 
counted for. This is to be found in Creation, 
rather than of it, and in order to find it we 
must retrace our steps a little. 

It has been said from the outset that Man 
is both Image and Likeness of God, or both 
Expression and Manifestation of Infinite 
MIND. The image of anything shows what 
it is; the likeness shows what it does. Swed- 
enborg says: "An Image is preparatory to a 
Likeness; a Likeness being the real resem- 
blance." 

Hence, Man bears two aspects in his rela- 
tion to Deity — that of Expression and Mani- 
festation. He comprises in this relationship 
both "Being" and "Existence," or what it is 
"to be," "to live," and, what it is "to exist" or 
"be living." "Being" is in God, as Paul says: 



THE SCIENCE OF SCIENCES. 87 

"In God we live and move and have our Be- 
ing," and "our Being" always remains in God, 
never can come out of God as its IDEA. But 
there is that aspect of Man which exists from 
him; comes forth to manifestation. 

Being is the Image, the Expression, the 
Ideal, Individuality, or Individual Identity. 

That which exists is the actual; the gradual 
appearing of the nature of Ideal Man as Mani- 
festation. "Being" is the "I" — the Ego — the 
Storehouse of Infinite MIND. Then this Ego 
contains a great deal which must be made 
manifest. 

This manifestation is called Soul,* and Soul 
exists or is the actualization of the nature of 
God's Ideal. Ideal Man is the Conscious Be- 
ing. Soul is the consciousness oj Being, or 
Self-Consciousness in the sense of recognition 
of Being, and conscious knowledge of what 
Being is, has, and can do, as the Image of God. 

Some people seem to have difficulty in pla- 
cing soul. Surely there is nothing nearer 
home or more self-evident. You, now, are a 
soul and are conscious that you are you. This 
is consciousness of Identity. Individual Iden- 
tity is "Being"; soul is cognizance of it. You, 
that see, hear, taste, smell, touch, feel, think, 



'The Builder and the Plan — The Onlooker in Nature. 



88 THE SCIENCE OF SCIENCES. 

speak, laugh, cry; sometimes sick and some- 
times well are a soul. Being is the "I." Soul 
is the utterance of Being and says, "I am." 
What Am I? This is what the Soul must as- 
certain and manifest. It is the "germ" within 
the Being and it comes forth little by little, 
not all at once, for it must make practical the 
nature of Ideal Being. 

Soul, then, is Self-Consciousness, and now 
we have reached this to-day present plane of 
existence. Everyone using the human organ- 
ism is a soul now, not will be after awhile. It 
takes a degree of soul together with human 
Shape to make a Personality, and we, here, 
and now, are personalities. "But," says some 
one, "there must be a mistake somewhere, if 
it is true that I am now a soul, not an inani- 
mate shape, having my Being in and from God." 
True, but who has made the mistake? Surely 
not God; the Absolute makes no blunders. 
Nor Man — the perfect Image of the Absolute. 
"Shape" has made no mistake for it has no in- 
telligence. Then it must be a soul; there is 
no other factor that could do so. How came 
a soul to make a mistake? It did not know 
any better. Why didn't it know better? Be- 
cause of its infancy. Then the Soul being the 
"germ" in Man has infancy, childhood, youth, 



THE SCIENCE OF SCIENCES. 89 

young manhood and mature manhood in ex- 
istence. How does it come about that the 
Soul has these stages or degrees? Because 
soul grows. It is the only growing Factor in 
Creation. It does not come into existence 
fully matured, any more than the oak tree 
could come forth out of the acorn, full grown 
spontaneously. 

The Soul having its degrees, or stages, the 
first degree is the infant soul, or the Adam- 
man of Genesis, second chapter. This is not 
the Genus, God's Man, it is only a species, 
Man's man, and it is this degree of soul that 
makes mistakes because of its infancy, for it 
has, as yet, only one conscious sense devel- 
oped, and this is the ability to look at, to take 
notice, to observe, thereby judging from ap- 
pearances only. 

Coming forth into existence, this infant 
Adam looks about, and seeing the various ob- 
jects in this visible world into which he is born, 
he pronounces upon them as they appear to 
him as having life, motion, power. He sees the 
instrument of Identity provided for him, and 
knowing no better, mistakes it for himself, 
thus believing himself to be a bundle of flesh 
and bones. This is a great error on the part 
of the Adam soul, and it only takes one more 



90 THE SCIENCE OF SCIENCES. 

letter to make error — terror, as it did in his 
case. He began to be afraid; to have fear not 
only of losing his shape, but of every other 
shape (almost) in the world. Not knowing 
his true origin, he believes he is of the dust 
and to dust he must return, and this error 
brings in its train a legion of others all of which 
are natural to this natural man, and out of 
which he must find his way. 

The "sense" of Adam is called "mortal" 
sense because it is limited; having beginning 
and ending. Thus it is Adam, governed by his 
mortal sense, that mispronounces upon the vis- 
ible, from a grain of sand to the completed 
human structure. 

Summary of this and preceding chapter: 

Human Shape, / Existent Soul, 
Instrument of Identity,! I am, 

Physical Structure, \ The Actual, 

Person, < Self- Consciousness, 

Figure, J The Living, 

Lesser image, ( The Observer, 

Index. \The Sentient. 



CHAPTER IX. 

THE DUAL ASPECT OF MAN. 

The principal theme of this chapter will be 
the further consideration of the relation and 
distinction between Individuality and Person- 
ality, but before proceeding to do so it might 
be well to explain the use of terms employed 
in defining the Factors of Creation. 

Science teaches that there are important 
distinctions throughout the universe which are 
to be observed if we want positive knowledge 
from this point of view, and we will not gain 
the benefit this knowledge holds for us unless 
we do see from the standpoint of Science. 
Spiritual Science has, therefore, its proper 
vocabulary which is just as important to it as 
figures are to the science of Numbers, or notes 
to music. 

Could anyone expect to obtain a correct 
answer to a problem if, in adding a column of 
figures, he continually miscalled five six, or 
seven eight? Could anyone expect to bring 
harmony out of an instrument if he incessantly 
struck wrong notes and made wrong combina- 
tions of them? Hardly. Then spiritual Sci- 

91 



92 THE SCIENCE OF SCIENCES. 

ence, also, has its accurate diction, and even 
small words, such as articles, prepositions, con- 
junctions, as well as those of more importance, 
have their weight and value in the scale of 
scientific terminology. The more quickly the 
nomenclature of spiritual Science is recognized 
and adopted the better for the recognizer. 

Thus it is unscientific to call Spirit spirit- 
ual, or the spiritual Spirit; to call God Man, 
or Man God; to call God living, loving, intelli- 
gent, terms which belong to Man definitely, 
or to speak of Man as Life, Love, Intelligence, 
terms which belong to God exclusively. Terms 
which define First Cause and its Effect are 
never interchangeable, though frequently so 
employed by those who are not conversant 
with the true import of the different words 
used. Right use of terms is one of the char- 
acteristics of the illuminated understanding; 
it marks the difference between the beginner 
and the Seer. It was said to Peter: "thy speech 
betrayeth thee." 

So we must be careful in our use of terms. 
We must not call "Individuality" "personality," 
nor "person" living soul; nor good evil, nor 
sickness health. These distinctions are justi- 
fiable from the Premise laid down; indeed, 
the Premise demands them. 



THE SCIENCE OF SCIENCES. 93 

REVIEW OF FUNDAMENTALS. 

Given an undeviating Premise based upon 
eternal Principles it is well to make that the 
starting Point of every deduction, and every 
conclusion at which we hope to arrive, and 
this is why we affirm and reaffirm that there is 
but- 
One Great, First Cause, no matter how 
many subsequent causes there may be, 
and this gives us the 
Subsistent, Impersonal, Changeless Princi- 
ple — the Absolute Good which we term 
Deity, the One Immanent God, the na- 
ture of which is, 
The One and Only Spirit penetrating and 
inter-penetrating the universe from cen- 
ter to circumference. 
The One and Only Life — that Eternal Life 
in which thereis no element of thechange- 
ful, destructible or dying. 
The One and Only Love — Omnipotent, 
Overruling, which cannot act contrary to 
its nature because it is Principle. 
The One and Only Intelligence, which is 

the All-Knowable. 
The One and Only Substance — immutable, 
incorruptible. 



94 THE SCIENCE OF SCIENCES. 

The One and Only MIND— limitless and 
exhaustless. 

The One and Only Creator. 

There is but One such Deity, and it is the 
Absolute Good, or God, the One and 
Only Power, forever Immanent. 

There is also but One Man as the Essen- 
tial Ego — the spiritual, living, loving, intelli- 
gent, substantial Effect of First Cause. This we 
find to be the whole, complete, harmonious and 
eternal Being — as Expression — the totality of 
all that God is. There is but one such Be- 
ing — God's IDEA, derived from, conditioned, 
qualified, empowered and sustained by that 
Source from which he emanates. God being 
Power itself, Man being possessed of all that 
God is must be powerful, or full of that Power. 

This One Man — the Image and Likeness of 
God — bears two aspects in his relation to his 
Cause, that of "Being" and that which "exists" 
from Being. "In God we live, move, and have 
our Being" — proves that "our Being" never 
comes out of God. Its relative position "in 
God" is as fundamentally fixed as First Cause. 
To "exist" means to step out of; to emerge 
from; to appear obviously, to manifest. "Be- 
ing" is Individuality; that which "exists" is 
personality, which, you will doubtless remem- 



THE SCIENCE OF SCIENCES. 95 

ber, is made up of a degree of living soul and 
"person" — the human shape. 

This is one of the most important distinc- 
tions in spiritual Science necessary to observe. 
Personality is more than persoit. It takes a de- 
gree of soul together with person to constitute 
a personality. Visible "Shape" is without 
life, substance, intelligence, consciousness or 
power. It is dead — the only dead there is in 
the universe; as dead now as it ever will be, 
but it is used by that which is living and this 
makes it appear alive. 

ANOTHER IMPORTANT DISTINCTION. 

One of the most perplexing and abstruse 
metaphysical problems is the mystery of Man's 
duality — which comprises the relation between 
Individuality and personality — the two grand 
divisions of the One God-Man, the Ideal and 
the actual or practical, to express it concisely. 
There is the Ideal Man which always was, is, 
and ever will be, but there must also be the 
practical, actual man to reveal the nature of 
the Ideal, by manifesting the same, and to this 
end the Perfect must become perfected. 

Some readers may not readily comprehend 
the statement that something which is already 
perfect can become perfected. It is a meta- 



96 THE SCIENCE OF SCIENCES. 

physical idea and new to many. They ask: 
"How can that which is perfect be any better 
than it is?" It cannot be any better but it can 
be more, and there is abundance of evidence to 
substantiate the statement in Nature, mathe- 
matics, and the Scriptures, for those who de- 
sire evidence from that source. 

To illustrate: From Nature take a seed of 
any kind. It is quite complete, entire, and 
perfect as a seed. It has all the qualities 
requisite to make it such; there are no delin- 
quencies; it cannot be improved nor have any- 
thing added to it. But the seed, perfect as it 
is in itself, is not perfected until it has put forth 
that which it contains, and invariably it con- 
tains, potentially, a likeness to that which pro- 
duced it, even as the acorn contains potentially 
a whole oak tree — the likeness of the tree 
which produced the acorn; the acorn is perfect 
as a seed, but not perfected until it has put 
forth the tree involved in it. In mathematics 
take a problem. Is it not perfect and com- 
plete as such? Every figure and statement is 
in its right place, according to mathematical 
precision. Not a fraction can be added or 
subtracted. But the problem is not perfected 
until it is solved and the correct answer ob- 
tained. 



THE SCIENCE OF SCIENCES. 97 

For those who will accept evidence from 
the Bible, does not Jesus, the great Teacher, 
teach us that from the seed there is "first the 
blade, then the ear, after that the full corn in 
the ear," showing clearly the process of growfh 
from the perfect to the perfected? Moreover, 
he says of himself, "And the third day I shall 
be perfected!' 

Thus we see that the perfect can become 
the perfected, and it will always compel a pro- 
cess from the perfect or the ideal through or 
by means of the actual to the perfected, or 
Real. And this is the relation between "Indi- 
viduality" and "personality." The latter bears 
the relation to the former of effect to cause. 
They are not identical even as First Cause 
and its Effect are not. Here again is distinc- 
tion without separation. Personality bears 
the same relation to Individuality as Individu- 
ality does to First Cause, and this makes In- 
dividuality cause in its turn — legitimately so, 
because if God with all its varying aspects is 
expressed in Individuality (the Being), that 
aspect which is Cause must be also, and that 
will make Individuality cause in its turn — the 
cause of its effect, giving us in logical order 
the effect of Effect. 

Since only through Individuality can the 



98 THE SCIENCE OF SCIENCES. 

God-nature and God-action ever be made 
known, because these are abstract, so only 
through personality can the nature and action 
of Individuality ever be made known, because 
these are ideal. Therefore, Individuality ex- 
presses the nature of God, and personality 
manifests the nature of Being. 

One of the grandest features of spiritual 
Science is, that it enables us to trace the per- 
fect, orderly unity, and harmonious arrange- 
ment throughout the universe yet observe the 
various distinctions which have place in the 
One grand Whole. Thus the relation between 
Individuality and personality is a natural and 
inevitable sequence. There is unity without 
identity here as there is between First Cause 
and its Effect. Each preserves its own dis- 
tinction throughout eternity. 

Infinite MIND is not lessened an iota by 
evolving its nature to Expression in Man — its 
IDEA, nor is Individuality lessened in the 
least by evolving its nature to manifestation 
as personality, neither will Individuality and 
personality ever exchange places; but while 
they are not interchangeable they are as in- 
separable as the root of the tree under the 
ground, and the visible tree in the world. 

If a man had never seen a tree and should 



THE SCIENCE OF SCIENCES. 99 

unexpectedly come upon one in a field, know- 
ing nothing of its nature, would he be likely 
to suppose that it had a myriad of roots? No; 
and why not? Because they are out of sight. 
But we all know the nature of a tree, and we 
perceive that the roots and the visible tree in 
the worlJ will never exchange places. We 
know, also, that neither the roots nor the tree 
could exist one moment if it were not for the 
life-sap permeating both from the tiniest root- 
let underground to the smallest leaflet on the 
topmost branch of the tree. The tree, how- 
ever, depends for its immediate cause and sus- 
tentation upon the roots, and the roots upon 
the soil in which it is embedded. 

Now, if we will see Infinite MIND as the 
Universal Soil in which Individuality is forever 
embedded as the roots of the tree, personality 
as the visible tree in the world with its multi- 
plicity of branches corresponding to the roots, 
and Thought-Force as the Life-sap permeat- 
ing both, we shall have an illustration that will 
serve to explain the relation of these four 
Factors belonging to Creation. 

THE DEFINITE DISTINCTION. 

Having traced the relation between these 
two important Factors of Creation let us now 

L.ofC, 



100 THE SCIENCE OF SCIENCES. 

note the indispensable distinction between 
them. 

Individuality is first, or primal, as Expres- 
sion. 

Personality (as a whole) is second, or "af- 
terward," as Manifestation. 

Individuality is the immediate Product from 
MIND, and thus directly related to First Cause. 

Personality is the direct product from Indi- 
viduality; exists from and is as dependent 
upon it as Individuality is upon God. 

"Our Being" — Individuality — by virtue of 
the Law of cause and effect, is fixed, perma- 
nent, unalterable. Man is whole, because of 
the Wholeness of Cause; complete, because of 
the Completeness of Cause; perfect, because 
Cause is Perfection; having all the qualities 
requisite to make his nature entire, because of 
the Entirety of his Cause. There are no de- 
linquencies. This nature cannot be improved 
nor added to, for it lacks nothing. It is way 
above the possibility of sin, sickness, sorrow, 
lack, deformity, or destruction. This One 
Man never was born and can never die. He 
is the same from everlasting to everlasting. 
As the essential Ego — the Genus — the totality 
of effects, he involves in his mighty nature all 



THE SCIENCE OF SCIENCES. 101 

that pertains to the nature of his immanent 
Cause. 

A personality — which, you will remember, 
is made up of a degree of living soul and per- 
son — the human shape, is practically a limita- 
tion; it is tangible, external, temporal, and 
changeful because of soul growth. Person, the 
human instrument, does not change. There 
is no retrogression of Shape because it is the 
condensation of all shapes. Then it will never 
be the tree shape, nor the animal, for it is the 
acme of all shapes, the ultimate of visible 
structure, and in the order of Creation it is 
before living soul. 

Every Factor of Creation is fixed in what 
it is except the existent soul. This is the only 
growing factor. Hence a personality can be 
circumscribed, localized, and has limitation. 
Individuality cannot be localized except in 
its every whereness with Omnipresence; nor 
limited except in its relation to the Infinite; 
nor can it ever be seen with the sight which 
cognizes objects in space. But every living 
soul can unfold, or grow to where it can see, 
understand, and know its Real Being — "our 
Lord." Individuality is Ideal. Personality is 
the actual man in the world; the practical 
thinker, worker, doer, and all that Thought- 



102 THE SCIENCE OF SCIENCES. 

Force — the Creative Power — radiating through 
Ideal Man is centralized in the soul, the living 
Factor by means of which the natures of Ideal 
Man and God are to be revealed. 

St. John says : "Now are we the Sons of God, 
but it doth not yet appear" but it must and 
will appear in due time, for the Sons of God 
are God endowed and must manifest this en- 
dowment. Soul is this manifestation or ap- 
pearing to view. Soul is the "germ" latent in 
Individuality, its possibilities and potentiali- 
ties. 

But it will not appear all at once. Having 
its various degrees, or stages of growth, it will 
come forth, or appear little by little, day after 
day, until all that the nature of Individuality 
involves, all that it is and contains, has fully 
unfolded to view. Thus the developing of the 
nature of Individuality is evolution of Soul. 
To-day no sensible personality will deny evo- 
lution of Soul because he knows — recognizes 
the fact that he knows more to-day than he 
did in his infancy and boyhood. Soul is Self- 
knowledge; conscious recognition of what we 
are in Being; what we have and can do as In- 
dividuals. Up to a certain stage of develop- 
ment the Being is potential to the soul, and 
soul is potential to the Being; but there is a 



THE SCIENCE OF SCIENCES. 103 

stage of growth where there will be mutual 
recognition. "Return unto me, and I will re- 
turn unto thee, saith the Lord." 

From the days of Odin, the origin of Norse 
mythology, so ancient as to date back thou- 
sands of years, human existence has been rep- 
resented by a tree — the Ash-tree of Existence, 
having its roots down deep in the Kingdom of 
Being, its trunk reaching up to highest heaven, 
spreading its boughs over the whole universe; 
and it is a beautiful similitude already pre- 
sented in previous pages. But as an effort to 
bring out more clearly the abstract truth of 
Being, for the purpose of which we use simili- 
tude after similitude, here is another which 
may appeal to some and assist in elucidating 
this complex Man-Nature. 

Take, for example, the pipe organ. It is 
the king of instruments, said to represent an 
entire orchestra. It is a wonderfully con- 
structed piece of mechanism with its hundreds 
of pipes, its numerous stops, several banks of 
keys and many pedals. It is quite complete, 
entire, and perfect as an organ, having all the 
qualifications requisite to make it such. But 
it is not perfected until it puts forth what there 
is in it; shows its potentialities and possibili- 
ties. There is something latent in the organ, 



104 THE SCIENCE OF SCIENCES. 

locked up in it. It is capable of producing 
what it contains, and not until that which is in 
it is manifested will its nature be perfected. 

The organ of itself is passive, but we know 
that which comes forth out of it will palpitate 
and vibrate like a living thing, shaking the 
building from foundation to roof. Well, of 
what is the organ capable? It is a storehouse, 
supplied from an inexhaustible Store. What 
is locked up in it? Music, grand, beautiful, 
sublime; celestial harmony; wonderful melody, 
and as this begins to pour forth little by little, 
degree on degree, we perceive the soul of the 
organ, and all that is latent in it can now be 
manifested. 

But, is the organ capable of producing any- 
thing else? Yes. What? Woeful discords, 
painful inharmony; dreadful sounds. Does the 
organ make them? No; although it produces 
them. Who does make them? The one who 
operates the organ. Then if the organist does 
not use it under standingly mistakes, great dis- 
cords and inharmony will naturally ensue. 

Will these discords alter the nature of the 
organ? Not in the least. Could a master 
musician occupy the same organ seat and call 
forth only exquisite harmony therefrom? Cer- 
tainly. What determines and regulates the 



THE SCIENCE OF SCIENCES. 105 

discord or harmony from the instrument? 
The understanding of the nature of the organ 
by the user of it, for when the force back of 
it is in operation it may pour forth a Miserere 
or a Gloria in Excelsis. 

Will the discord destroy the organist? No; 
but if he is sensitive it will make him very care- 
ful how he uses it. Applying this similitude, 
see this great Organ, whose Architect and 
Builder is God, as Universal Man — the God- 
IDEA, in which is expressed every conceiva- 
ble idea of harmony, beauty, wisdom, intelli- 
gence, light, truth, love, holiness and power. 
See THOUGHT— the perpetual Motion of 
MIND — as the propelling power back of it, 
and a degree of existent soul (the whole sub- 
sistent Soul being locked up in the organ as its 
latent potentiality) , as the Organist, for every 
existent or individualizing soul becomes the 
student of its own Being. 

Then, until the soul gains more knowledge 
of the mighty organ which it is using every 
moment of its existence, the song will be di- 
versified, for every soul plays its own life sym- 
phony, with all the modulations of which the 
organ is capable; and it may be discordant or 
it may be rapturous, for the song of the soul 
in its evolution will be infernal or celestial ac- 



106 THE SCIENCE OF SCIENCES. 

cording as the soul's self-knowledge regulates 
and modulates the tones, combinations, and 
the great expanding swell of the nature of 
God's Man. It may pour forth such volumes 
of harmony that the Universe will vibrate from 
foundation to vaulted dome, and the very stars 
tremble with ecstasy. 



CHAPTER X. 

FROM WHERE DOES EVIL COME? 

The first degree of living soul, or the hu- 
man soul in its infancy, is called in Genesis 
Adam — the first appearing of the actual man. 
This is not the Genus-Man; it is only a species 
of the Genus. This Adam — as type — is the 
one who is called a "sinner" in the world, and 
with him we find, also, what is called "original 
sin." Why is this infant Adam a sinner? Be- 
cause he does not know any better. Is this 
any fault of his? Can he help it that he is 
only a degree of the whole Soul at the begin- 
ning of its evolution? Not any more than the 
blossom on the tree is to blame for being a 
blossom only. Then he does not know any 
better than to be a sinner; but he will as he 
enlarges his self-knowledge. 

Now, what is fundamental sin, or the origin 
of evil? It is not a disregarding of the moral 
law; not a violation of the ten commandments. 
It is not a question of ethics. It has no moral 
quality. It is error in thinking; the infant 
Adam's misappropriation of Thought-Force, 
not knowing its value as the Creative Power, 

107 



108 THE SCIEXCE OF SCIENCES. 

and yet using it with every mental breath he 
draws. 

Do we know of any people in the world 
who do not care how they think, unaware of 
the fact that everything they think is produced 
for them by an unseen, silent, irresistible Force? 
We can number them by the hundreds. 

So this infant "degree" of soul misuses this 
omnipotent, Creative Power constantly. It 
thinks in a careless, heedless manner; any way 
and every way, and Thought-Force creates 
conditions for this soul according to the tenor 
of its thinking. These conditions bring their 
consequences which are painful, and cause 
this soul much suffering. The points to be 
emphasized here are these: this "degree" of 
soul is natural; its perverted use at this stage 
of its growth of the Creative Power is also 
natural; its mistakes and their consequent 
sufferings are all perfectly natural, not delib- 
erate or intentional on the soul's part, nor are 
they the will or decree of an arbitrary Deity, 
or of anyone; they are simply the natural and 
inevitable consequences of Adam's limited 
knowledge, and the pitiful aspect of the whole 
situation is, that his ignorance does not spare 
him one pang of suffering. 

Thus the original sinner is Adam, and fun- 



THE SCIENCE OF SCIENCES. 109 

damental sin, or evil, is the misappropriation 
of Thought-Force, his misconception of him- 
self and everything else; then, up to a certain 
point of development mistakes are unavoid- 
able, and can be classed under the head of "the 
inevitable." 

Who, or what, is it then that fills our hospi- 
tals; peoples our sanitariums; feeds our prisons, 
reform-schools, almshouses, and prematurely 
our graveyards? Is it God? Decidedly not! 
Is it Ideal Man? Not any more than it is God. 
He is always the same; all-harmonious, good, 
grand, whole, perfect, otherwise we have no 
complete Ideal to lay hold upon. These error 
conditions are the natural results of the infant 
soul's mortal sense which accompanies its 
limited knowing; and as quickly as one dis- 
covers this to be the situation, he should lift 
the blame off God, off the Lord, and off hu- 
manity. Take the attitude of Jesus of Naza- 
reth, have compassion on the multitudes and 
say, "Forgive them, they know not what they 
do."- Ignorance alone is the author of all error. 

No wonder the stars look down on human- 
ity with tender pity from their serene heights 
like eyes glistening with heavenly tears over 
the lot of mankind. But to-day there is that 
Light in the world which will overcome igno- 



110 THE SCIENCE OF SCIENCES. 

ranee, destroy all error, justify God, Ideal 
Man, and the soul because of its infancy. 

To this soul mistakes are as natural as 
that a child beginning the study of mathemat- 
ics should make errors. But the errors are 
no part of the boy, nor the problems, nor the 
science of Numbers, nor its principle. Yet 
they are there as a consequence of his limited 
knowledge of the whole. In his ignorant 
simplicity he corrupts the use of the principle 
and rules, and this transgression is actual to 
him, though not premeditated on his part, nor 
intentional on the part of the factors involved. 
But when the mistakes are discovered and 
corrected, what has become of them? Gone 
to their native nothingness. They were only 
incidentals which arose on the way to an ulti- 
mate — the attainment of knowledge. 

"Mistakes" do not belong legitimately to 
any of the fundamental Factors of Creation, 
then if they arise as interpolations how shall 
we get rid of them? To illustrate: We learn 
in mathematics that there is a correct answer 
to every mathematical problem, and that it is 
involved in the problem. Where rests the re- 
sponsibility of the correct answer? With the 
student or with the principle? Surely with 



THE SCIENCE OF SCIENCES. Ill 

the principle; the worker of the problem is 
only responsible for finding it. 

In like manner we learn there is a correct 
answer to every problem in existence, that it 
is involved in the problem, and God-Principle 
is responsible for it; we are only accountable 
for obtaining the same, and the mistakes we 
make in so doing. How shall we correct 
these mistakes? Simple enough; by the direct 
application of the Principle to the problem. 
For instance: God is divine, Impersonal Prin- 
ciple. Now if there seems to be injustice, dis- 
honesty, untruthfulness — these are the mis- 
takes — apply the Principles Justice, Honesty, 
Truth, and they will consume the mistakes. 

If there seems to be weakness, lack of en- 
ergy, vigor and strength, these are mistakes; 
apply the Supreme Spirit — the eternal Strength 
and Power. 

Is there fear of death, accident, misfor- 
tune — mistakes, all of them — apply Eternal 
Life in which there is no death, change, nor 
destruction. God-Life is your Security from 
all ill, and every danger. 

If there is seeming anger, hate, cruelty, 
malice — nothing but groundless errors — apply 
divine Love. Are not we taught that our God 
is a consuming Fire? And God is Love. 



112 THE SCIENCE OF SCIENCES. 

Bring this white Fire to bear upon all such 
mistakes and see them dissolve like the mist 
before the rising Sun. 

Is there seeming ignorance, stupidity, ob- 
tuseness, lack of mental industry, apply In- 
finite Wisdom and Intelligence. 

If disease, infirmity, old age, apply change- 
less Substance, Health, Harmony, Wholeness. 

If lack of abilities, capacities and powers; 
apply Infinite MIND, and thus wipe out all 
mistakes and obtain correct answers to all 
problems of existence. This is the way Sci- 
ence disposes of the question of evil. It brings 
to bear upon it the Reality of the Absolute 
Good as the Only Presence and Power. We 
invoke the Good. The Force we employ 
through recognition is the Power we obligate 
to us, and it is compelled to work for us, having 
no power of resistance in itself. 

adam's fall. 

Bible readers will find in the heading of the 
third chapter of Genesis this statement as an 
index of the contents of the chapter: "Man's 
shameful Fall." Is this a correct statement 
viewed from the standpoint of the Science of 
sciences? Can Man, the Image of the Abso- 
lute, Immutable God, fall ? Not any more than 
his Cause. He is as permanently fixed in his 



THE SCIENCE OF SCIENCES. 113 

relation to God as Effect can be to Cause. If 
any change or alteration can ever take place 
in God's Man it must first take place in God, 
for he is the Express Image of his Creator 
which sustains and upholds him eternally. 

How then can Man fall? He never did, 
and he never can fall. Still there was a fall. 
Who fell? Adam — Man's man — a species of 
the everlasting Genus. And into what did he 
fall, for he did not fall out of something, or 
down from some great height? He came into 
possession of something; only a little to begin 
with but it was better than nothing. He came 
into possession of some self-knowledge; some- 
thing of which before he fell he was utterly 
destitute. Some call it total depravity. 

Well, is there anything shameful about gain- 
ing a little knowledge when we know the edict 
from the foundation of Existence has been, 
know thyself? 

Up to this time the soul is in a state of un- 
conscious Consciousness — utterly destitute of 
self-knowledge, or unclothed, and here is the 
"naked" Adam, the little blossom on the tree 
in its native simplicity and purity. 

Before this degree of soul fell into this self- 
knowing it was in a state called primal inno- 
cence — that state of consciousness to which is 



114 THE SCIENCE OF SCIENCES. 

attached no blame. But Adam cannot stay in 
this condition where "ignorance is bliss," be- 
cause of the persistence of Primal Energy 
operating in the Being, compelling the devel- 
opment of his nature and thus impelling the 
continued evolution of the Soul, until all that 
the nature of the Being is capable of is mani- 
fested. 

"Move on!" is the divine fiat back of every 
living soul. No one can stand still. Con- 
sciously or unconsciously he is carried along 
by the sweeping tide of Thought-Force, for the 
Soul must know whence it came and whither it 
goeth. It came forth from Intelligence, and 
the University of the ALL-KNOWABLE is 
its destination. 

Hence, the soul's first step is to eat of the 
tree of knowledge — "Knowledge of good and 
evil" — good as far as it goes; evil, because it 
does not go far enough. So the infant Adam 
is driven out of the garden of innocence, 
whether he likes it or not, and beginning to 
exercise his one developed sense he takes 
notice, and seeing his Shape — supposing it to 
be man, he mistakes his instrument of identity 
for his real, true, eternal Identity — God's Man, 
and thus falls into his instrument, seemingly 
becoming imprisoned therein . 



THE SCIENCE OF SCIENCES. 115 

Jeremiah of the Old Testament prophesies 
of this condition: ''My people have gone into 
captivity because they have no knowledge!' 
Here, to-day, we find the unenlightened por- 
tion of the human race held captive by the 
false sense of the shape. Believing this bundle 
of accreted shapes — bones, muscle, blood, tis- 
sue to be man, not knowing who, where and 
what is the true Man — the eternal Identity. 

THE RESOURCES AT HAND. 

What will help this soul-degree out of its 
bondage? Will drugs, hygiene, massage, phys- 
ical exercise? Not in the least no matter 
how heroic the administration; these help to 
fix the sense of captivity. More knowledge, 
greater light, and mental government are the 
resources at hand. 

How shall these be obtained? Let us re- 
trace our steps for a moment in order to as- 
certain. Our real Being, the Image of God, 
has not a mind of his own, but he has a men- 
tal capacity with as infinite a range of power 
as Infinite MIND itself, because every faculty, 
capacity, ability and power belonging to the 
Infinite is already expressed in him. 

The faculties of Being are classified under 
four heads, namely: the power to see, the 



116 THE SCIENCE OF SCIENCES. 

power to discern, the power to understand, 
and the power to know. Reckoning backward, 
the power to know is realization or positive 
knowledge gained; the power to understand 
is the ability to comprehend fully — all spiritual 
things are clear and plain to understanding; 
the power to discern is the capacity to perceive, 
the sixth sense, spiritual penetration, "the 
light that lighteth every man that cometh into 
the world" — no exceptions. The power to see 
is the intellect which learns only from obser- 
vation and looking at y not into. 

The faculties all belong to our Being. As 
they unfold one by one with the developing of 
the nature of Being, they operate in the soul 
and ultimate or function on the plane of Per- 
son; as they do so operate they qualify the 
soul, adding to it more and more self-knowl- 
edge, and greater light. 

The first faculty to unfold and operate in 
the soul following its mortal sense is the Intel- 
lect, and this — although an added knowledge 
of its kind — does not do much for the soul un- 
aided by the next higher, spiritual zVzsight, for 
this can penetrate the veil of matter and see 
beyond it. 

Do not our materialists of to-day, and all 
times, search in the material trying to find the 



THE SCIENCE OF SCIENCES. 117 

seat of life, intelligence, disease, etc., things 
that are not there, and are forever beyond the 
reach of knife and scalpel? The materialist 
on any plane, in any vocation, digs deep down 
into the material leaving scarcely an atom 
unexplored. I wonder if he ever found a 
"thought," "idea," "opinion," "scheme," or 
"plot" in the gray matter called "brains"? I 
wonder if he ever discovered an emotion or 
impulse in the lump of flesh called heart? An 
intention, motive, or purpose in the liver? Un- 
reasonableness, discontent or fretfulness in 
the stomach? Care, worry and anxiety in the 
spleen? Words on the tongue? No; and he 
never will, nor can. He must look elsewhere 
for these; and the more quickly the soul be- 
gins to detach its sense of "Self" from the 
material the more speedily will it arise out of 
captivity into the freedom of the Son of God. 
The soul enchained to matter is like Pro- 
metheus chained to the Rock, but it will yet; 
steal the "fire secret" from the gods, use it for 
itself and teach the people how to use it for 
their deliverance also. 



CHAPTER XL 

THE LIBERATION OF THE SOUL. 

Had Henry Drummond called his book — 
"The Ascent of Man" — the Ascent of the Soul 
he would have struck a keynote in the exist- 
ence of the living being, for it is the soul that 
must rise out of darkness into light; out of ig- 
norance into knowledge; out of the sense of 
sorrow, suffering, lack, and limitation into the 
consciousness of joy, harmony, plenty, and 
power; out of all bondage into the liberty of 
the Wholeness of Being. Man, the perfect, 
spiritual Individualization of the Infinite, Eter- 
nal, Absolute, never rises nor falls, thus giving 
the soul the fixed Ideal standard "from the 
Beginning," on the merits of which it is to rise 
to that supernal height which has no summit 
save God. 

We are learning to-day through the Light 
that divine Science has brought to humanity, 
of the One, True God, that Supreme Deity 
which is Spirit, Impersonal Principle, Life, 
Love, Intelligence, the One Substance, MIND, 
and which, as said the Great Teacher, the 
Nazarene, "to know aright is Life Eternal" 

us 



THE SCIENCE OF SCIENCES. 119 

here and now. To know that the Absolute 
God is Eternal Life, that One and Only Life 
which always was, is, and ever will be, and our 
relation to it, places us in Eternity now. 

We are learning that there is but One Ab- 
solute God, and but One Being who is the Ex- 
press Image of this One God, and that every- 
one is nowin his real, permanent, ever-enduring 
Self this Being; there is nothing lacking but 
consciousness of the fact that this is true, and 
being true what it involves, and manifestation 
of the same. 

This we gain little by little, day by day, as 
we begin to eat of the fruit that grows on the 
one Tree which is in the midst of the garden 
of Self-consciousness, and eat less of the mixed 
fruit — good and evil — from the tree which is 
on the border, or at the beginning of Self-con- 
sciousness. 

The liberation of the soul through its as- 
cent will necessitate the eating of the fruit of 
this central Tree, and "to eat" symbolizes to 
appropriate; and by appropriating is meant 
affirming. Thus when anyone affirms there is 
but One overruling, Impersonal Principle — 
God; One Life, One Love, One Intelligence, 
One Substance, One MIND (note, it is all 
ONE; there is no mixed fruit here), this recog- 



120 THE SCIENCE OF SCIENCES. 

nition by affirmation brings this One fruit now 
to a common center in his own soul. Imagine 
the Force generated therein. 

CONTINUITY OF ASCENT. 

In the last chapter we considered the in- 
fant Adam's coming into possession of some 
self-knowing; a degree only at first, because he 
is merely a limited quantity of the Soul mani- 
festing a portion of the nature of Ideal Being 
in obedience to the law of evolution, and not 
of his own volition, desire, or choice. 

This infant Adam has eaten of the tree of 
knowledge, not an "apple" tree as is gener- 
ally supposed by casual Bible readers. "That 
every tree bears fruit after its own kind" is 
the law of reproduction; thus, apple trees do 
not bear knowledge, nor the tree of knowl- 
edge apples. Moreover, there is no mention 
of an apple tree in that chapter in Genesis 
which deals with the fall of Adam. But, be- 
cause of the infancy of this soul-degree it has 
only a little knowledge, and how familiar we 
all are with the ancient aphorism, "A little 
knowledge is a dangerous thing." A child 
may know enough to light a match, but for 
the want of a little more knowing, enough to 
blow it out afterward, or to take care where 



THE SCIENCE OF SCIENCES. 121 

he throws it, a whole city may lay in ruins in a 
few hours. 

However, we find there is nothing evil, 
wrong, or wicked about this first Adam, nor 
about his ability to observe; nothing wrong 
about the tree of knowledge or the eating of its 
fruit. To gain a little knowing is better than 
having none, when we see that the attainment 
of all that can ever be known is the Soul's des- 
tiny. So there must be a beginning to this 
"getting" sometime, somewhere. Hence there 
is nothing bad or wrong about it whatever. 
It is in accord with the Law of cause and ef- 
fect; quite natural; perfectly legitimate; the 
only drawback to the situation is that this 
soul's sense is so limited, its knowledge so lit- 
tle, that it causes Adam to make mistakes — 
errors, the consequences of which are distress- 
ing; so much so that his very sufferings drive 
him to seek deliverance from them. 

Do not we hear souls all around us crying 
out in their bondage of ignorance, suffering, 
sorrow and lack? How they do want immu- 
nity from their hard-taskmasters, their own 
self-imposed, painful conditions, for unwittingly 
they have made for themselves mortal sense 
"laws" which bind and torment them sorely. 

Mortal sense laws are not Nature's laws in 



122 THE SCIENCE OF SCIENCES. 

the highest, truest sense, because Nature is 
benignant, and all her laws are good and be- 
neficent; but mortal sense laws are of a differ- 
ent grade and quality; nevertheless, while they 
exist, they fret and hamper the lesser degrees 
of soul excessively. Nature's law is that it 
shall rain and snow; but Nature never made a 
law that if you are out in the rain or snow and 
get wet you must take a cold. That is a mor- 
tal sense law, and as long as you make it for 
yourself it will bind you, and all other state- 
ments of like quality. 

Adam forges the chain that manacles his 
own hands, and he alone can break it, and will 
do so with the use of the same tool with which 
he has forged it. 

You will doubtless remember that this in- 
fant degree of soul simply thinks. It is using 
Thought-Force without knowing its value; 
does not know that it is Creative in the abso- 
lute sense. It knows nothing of the Law of 
cause and effect — the one overruling, all- 
governing Law in the universe — and so it uses 
Creative Force, the Primal Energy, in a reck- 
less, careless, riotous manner; in an indifferent, 
haphazard fashion; anyway and every way; 
naturally getting itself into bondage, and 
when distresses begin to multiply, and the 



THE SCIENCE OF SCIENCES. 123 

chain it has forged begins to press into the 
fleshy in very desperation it cries out, ''What 
shall I do to be saved?" "My burdens are 
greater than I can bear," and they are all bur- 
dens of its own making — as we will prove in 
a later chapter. 

When the soul has arrived at this stage in 
its evolution it has reached an extremity; it 
can go no further on this line, and is it not 
well, for "the soul's extremity is God's oppor- 
tunity?" Every "degree" of soul has its in- 
fancy and maturity, and this Adam degree in 
its prime is very defiant, self-willed, and egotis- 
tical. The Bible speaks of this quality of soul 
as being "a stiff-necked and rebellious people;" 
they are slow to tur n, to look up, look in, in- 
stead of continually looking out and at; and, 
as a rule, nothing but suffering will bring this 
soul to terms. This will make it stop and con- 
sider. Make it question: "Why do I suffer? 
What has brought it upon me? How can I 
get rid of it? It is a good indication when 
souls begin to question "why?" "whence?" 
and, "wherefore?" The submissive soul is not 
a rapidly growing soul. With the awakening 
grade there is an innate rebellion against lim- 
itation on all lines; it is like a young lion roar- 
ing for its native freedom. 



124 THE SCIENCE OF SCIENCES. 

Then to this awakening soul the world — the 
"outer" — is not quite so alluring as formerly. 
One thing after another begins to fail it, leav- 
ing an aching void. There is a call from the 
within, and only from that source can it be 
supplied. The "outer" no longer yields it the 
satisfaction it craves. It begins to yearn for 
something beyond its present limitation, al- 
though it may, as yet, be nameless. 

This soul wants more knowledge. Of what 
kind, do you suppose? More of the tree of 
experience with its mixed fruit? No, indeed! 
It has eaten so much of this /£zWthat now it 
wants a kind that is greater, grander, more 
beneficent; that will make it better, teaching 
it through "revelation" instead of "suffering," 
the two ways of gaining knowledge. Experi- 
ence crowds the soul forward and upward. 
Revelation takes it by the hand and leads it 
into the Promised Land. With experience 
one is driven; with revelation one chooses. 

And now, through desire for something 
better, the soul chooses to go forward, and its 
desire sets in motion unseen forces that will 
open avenues and channels through which 
what it desires may be brought to it. 

THE HUMAN TRODIGAL. 

The human soul is the Prodigal Son, with 



THE SCIENCE OF SCIENCES. 125 

whose history, as a parable (as well as actual 
experience), all are doubtless familiar; how he 
wandered away from his Father's (Individu- 
ality) house — true consciousness — into a far 
country, away down here on the plane of "Per- 
son"— not in the sense of time or distance, but 
unconsciousness. He brought with him, how- 
ever, his portion of his Father's goods, and a 
wonderful portion it is too, when its value is 
correctly estimated and rightly used, for that 
"portion" is the use of the Power to Think; 
the living Soul being the practical thinker, 
worker, doer, all the Producing Power — the 
Creative Force being focused in the Soul as it 
passes through the Being. Is not this a valu- 
able portion? 

But this Prodigal wastes his power in riot- 
ous thinking, until satiated with suffering he 
resolves to arise and go; to retrace his steps 
back to his Father's house where there is liv- 
ing bread which will feed him with satisfaction ; 
and if this growing, yearning soul once has a 
taste of this bread he will not rest until he has 
gotten all there is locked up in his God-Being. 

The return of the Prodigal is not alto- 
gether a matter of choice; it is, als6, an imper- 
ative necessity in the liberation of the soul. 
A choice there may be as to when the soul will 



126 THE SCIEXCE OF SCIENCES. 

turn, but this must be within the pale of the 
cosmical Law. 

The Soul — threefold in nature, animal, 
human, and divine (lay aside the old idea of 
the animal), reaches an apex in its evolution- 
ary climb where it is compelled to rise higher, 
to move on. Experience is driving and Indi- 
viduality is drawing it. The soul is between 
two forces and these work together for its 
good. 

The "animal" soul is quality and this has 
beginning and end, individually. The "hu- 
man" soul is quality, and this, also, has begin- 
ning and end," individually. The divine Soul 
is also quality, but this being qualified by the 
Absolute has neither beginning nor ending; it 
remains as divine Self-consciousness. 

Then this human soul's first step, its fall 
into knowledge, is quite natural; nothing inten- 
tional nor supernatural about it. It is the un- 
developed soul's sense of the material with all 
of its incidental consequences. The ascent of 
the soul is spiritual (natural also in the orderly 
process of evolution); it is the growing soul's 
knowledge of Spirit and spiritual verities with 
all of their accompanying blessings and cer- 
tainties. In the "day" of manifestation — this 
day of existence — Paul says there is "First the 



THE SCIENCE OF SCIENCES. 127 

natural man, afterward the spiritual;" one fol- 
lowing the other as naturally as the fruit fol- 
lows the blossom on the tree. Jesus himself 
said, "Who is he that ascendeth but he that 
first descendeth?" The soul must descend 
into some knowing before it can ascend to 
the all-known. 

Frequently the question is asked, "Why 
must there be this natural man with whom we 
find all the woe and misery?" He is the inev- 
itable consequence of a fundamental necessity; 
just as necessary as the tiny spear out of the 
acorn is to the whole oak tree. 

Then what will best enable the soul to make 
this spiritual ascension which is to be its liber- 
ation? What is essential for this consumma- 
tion ? More self-knowledge ; an increase of self- 
consciousness; a clearer perception, greater 
understanding, and fuller realization of the 
powers, faculties, abilities and capacities which 
are for the soul because of what it is in Being — 
the Image of Infinite MIND. 

How shall the soul gain more consciousness 
of its great resources? By continual recogni- 
tion of what it is, and can accomplish, as the 
spiritual, ever-living entity — the Son of God. 
By daily claiming through affirmation the 
Truth of its Being, for soul is the ever-grow- 



128 THE SCIENCE OF SCIENCES. 

ing, ever-increasing realization of its likeness 
to God, and the manifestation of its godlike 
potentialities. 

The only true method of soul education is 
recognition. Teachers and books are a help 
to this end; but ultimately every soul must do 
its owq work, Thought Force being its most 
available means to that end. 

The basis for this spiritual ascent must be 
fundamental, and it is, for at this stage in the 
soul's evolution, spiritual insight — a higher 
faculty of Being than the intellect, which has 
hitherto ruled the soul — begins now to unfold, 
operate in the expanding soul, enabling it 
better to see where it has made its mistake in 
supposing Shape to be Man, as it has hereto- 
fore; enables it to perceive that Man is some- 
thing more and far greater than a physical 
organism — a structure of shapes — and this, 
too, by reason of his relation to his Cause; 
not by special favor, nor partiality; not as a 
gift which could have been withheld from him, 
but by Law — the eternal, imperative Law of 
Cause and Effect. We are obligated to no one, 
nor anything in the universe, for our relation 
to God. It is the unavoidable result of Cause 
and Effect. Man is as necessary to God, if 
God shall be made known, as God is to Man if 
man shall exist. 



THE SCIENCE OF SCIENCES. 129 

With spiritual perception the soul has 
grown to where it discerns that Individuality 
is its Identity, not Person, and so perceiving 
it begins to withdraw its sense of "Self" from 
the physical organism and concentrate it on 
its true being. It now identifies itself with 
God instead of with the material. 

From what and to what must the soul as- 
cend? To ascend means to rise higher; to 
mount up. It must ascend from its total igno- 
rance to knowledge; it must be lifted up from 
the plane of personal sense to that of its in- 
finite possibilities; it must rise from its false 
sense of itself and everything else, for in mis- 
pronouncing upon itself it did likewise with 
everything else. 

This Adam soul has either believed in no 
God at all, or he has made for himself a hu- 
manized, changeful, limited Deity. It is with 
this degree of soul that the conception of an 
anthropomorphic God originates. Sometimes 
he can quote Scripture by the chapter, and 
standing as he will assure you on Bible ground, 
he will declare that "God created man in his 
(man's) own image and likeness, and there- 
upon jumps to the conclusion that Godis a man; 
saying, "If I am the Image of God, God must 
be like me." 



130 THE SCIENCE OF SCIENCES. 

Thus he would make the Changeless 
Absolute like unto corruptible man — an unde- 
veloped soul, and charges Deity with animal 
instincts, human propensities; says God is 
vengeful, wrathful, angry, and these are traits 
common to the species of Man. Paul says: 
"We must not make God like unto corruptible 
man and four-footed beasts;" but this Adam 
soul disobeys this holy injunction and suffers 
in consequence of his ignorant disobedience. 

What a relief it must be to those who have 
believed in such a God to know there is no 
such angry, implacable Deity bending over us, 
but that God is unalterable and unutterable 
Love, and to see God face to face the soul 
must adjust itself to that Love — or, in other 
words, love for Love s own sake. 

When the soul mounts a little higher up 
the ascent of self-knowledge it will make again 
the same statement from the Scripture, but 
how different will be the conclusion: "God 
created man in his own image and likeness," 
but man is Like God!' God is Spirit; Man is 
spiritual," and this affirmation is the pivotal 
of the soul's self-conscious spiritual ascension. 
It has said, and from that moment the better 
"Self" has turned its face God-ward. "He 
that hath begun a good work in you will con- 
tinue it unto the 'day' of Christ Jesus." 



THE SCIENCE OF SCIENCES. 131 

"I am" is the beginning of self-conscious- 
ness; to perceive what I am and act upon it is 
the beginning of spiritual Self-consciousness. 
Hence every soul must return to whence it 
came. Soul primarily is from God, and its 
origin foretells, or foreordains, its destiny. 
Having traversed the circle of Existence back 
to God it must go. 

Existence is a complete circle. Jesus of 
Nazareth, who traversed this circle completely, 
outlined it for us when he said, "I came forth 
from the Father and am come into the world; 
again I leave the world and goto the Father." 

Soul is one continuous incarnation which 
goes on behind the veil of flesh; to drop the 
Shape does not cause any disruption between 
soul and body. 

The aim and ultimate of all existence is the 
opportunity of becoming conscious that we 
are all-wise, all-knowing, imperishable, change- 
less; that we are good, loving, pure, true, cour- 
ageous, powerful, and eternally living. Then 
what matters it if we do not overcome all un- 
welcomed conditions to-day or to-morrow. 
Consciousness of immortality destroys all fear, 
and when fear is gone our diseases will fall 
away from us like leaves from the trees in 
Autumn. Then we will realize the prophecy 



132 THE SCIENCE OF SCIENCES. 

of Isaiah: "The Lord (our Real Being) shall 
give thee rest from thy sorrow, and from thy 
fear, and from thy hard bondage wherein thou 
wast made to serve." 

THE ADAM DREAM. 

Now the soul has actually been rising all 
the while. Coming into possession of self- 
knowledge was an ascent. But this Adam 
soul, lulled by stupifying mortal sense beliefs, 
illusions, and hallucinations, in the cradle of 
infancy sleeps the Adam sleep and dreams the 
Adam dream. 

Bible readers will recall how Adam fell into 
a deep sleep in the second chapter of Genesis, 
and there is no mention of his full awakening 
until in the New Testament. It is in this 
dream where all the sin, sickness, sorrow, ac- 
cidents, misfortunes and losses occur. It is in 
this dreamland where the infant soul supposes 
himself to be Shape, because asleep to the 
consciousness of what he truly is in Being. 

This sleep and dream is racial. It is a 
mental passivity, a universal lethargy, and 
while one is in it, it seems to be real, for he 
knows no other state of consciousness. But 
waking up out of it, no matter how dreadful 
the dream may be, looking back retrospect- 



THE SCIENCE OF SCIENCES. 133 

ively, he will say of his own impulse: "Well, 
it was only a dream after all," for when one 
awakens out of this dream of personal self- 
deception he finds he has not lost anything. 
Everything that is worth having and keeping 
is preserved unto him alive, not dead. 

When one begins to awaken out of this 
sleep he will begin to forget. He will take the 
advice of the Nazarene, "Let the dead bury 
the dead." There is nothing so dead as yester- 
day; we cannot resurrect one moment of it; 
all we can do is carry a memory of it. But 
there is nothing more truly our own than to- 
day — let us improve it. 

When the dreamer is awake there is no 
longer any dream. Then is there any more 
valuable and important service that one can 
render another than to wake him out of his 
Adam sleep; to say to him, if he seems to 
be dreaming a troubled dream of any kind, 
"Wake up! You do not have to be sinful, sick, 
sorrowful, poor, crippled, blind, deaf, nor dumb. 
You are the Son of God now, and as such you 
are good, upright, noble, pure, just, and right- 
eous; you are healthful from center to circum- 
ference; full of joy, cheerfulness, and happi- 
ness; all the untold riches of Infinity are yours. 
You are perfect in every part and department 



134 THE SCIENCE OF SCIENCES. 

of your Being, Soul and body; you never can 
lose any of your abilities, capacities, or powers 
because the Almighty is back of them, sustain- 
ing and perfecting them. Wake up, and know 
what a grand, glorious, wonderful Being you 
are as the offspring of the Absolute Good!" 
For thus it is written. 

What is thus written can never be effaced. 
What is "written on the sand" is the hand- 
writing of fate, and the sea waves of Truth 
will wash away every trace of it; but that 
which is written on the destiny of the Soul is 
the Handwriting of God, and nothing can ever 
change it, and it is written, "Awake thou that 
sleepest!" For what reason? That the Soul 
may put on its beautiful, imperishable garments 
woven out of the elements which constitute 
the nature of God. These are its real, abid- 
ing vestments, and when clothed upon with 
these we can do what Paul advises — lay aside 
the beggarly elements of the world," for com- 
pared with our real, eternal bodies, are not 
flesh, bone, muscle, and tissue — empty shapes, 
indeed beggarly? 

Desire ripening into aspiration is the im- 
pulse that will awaken the sleeping, passive 
soul and then it will voluntarily co-operate with 
the Initial Impulse, and more of the nature of 



THE SCIENCE OF SCIENCES. 135 

the Being can come forth to manifestation. 
Now the soul comprehends that it is not of the 
earth earthy; that, "Dust thou art to dust re- 
turning" was not spoken of the SouL Conti- 
nents may submerge, planets may be crushed 
into fragments, time and space roll away as a 
scroll, but nothing can ever destroy the living 
Soul that has caught the light of its relation 
to God through its intermediary — the Being. 
It knows that it is God-like in nature, divine 
in consciousness, spiritual in Being and Body. 

Now the living soul has gotten a new idea 
of itself; a far higher conception. Instead 
of a material, limited, personal, perishable, 
changeful — a spiritual, limitless, divine, eter- 
nal, substantial; and daily affirming the new 
idea of itself it begins to embody this new con- 
ception. Unhesitatingly it recognizes its re- 
sources, possibilities, latent potentialities and 
powers belonging to its Real Being, appropri- 
ating and embodying them. 

Then it can say of this material Shape, as- 
signing it to its rightful place here and now, 
"dust to dust, ashes to ashes," — -nothingness to 
nothingness; but my Soul goes back now to 
God whence it came originally. This does 
not necessitate the dropping of the Shape. On 
the contrary one is more apt to keep it than 



136 THE SCIENCE OF SCIENCES. 

before. It is simply giving it up as the "self/ 
and seeing it as the instrument only, Nature's 
product which must return to its natural ele- 
ments in due season. 

When the Soul arrives at this stage in its 
evolution it is in the "valley of decision," and 
must choose whether it will serve the material 
or the spiritual; recognize evil as a power, or 
God as All-Power; serve "the world, the flesh, 
and the Devil," or recognize its Divinity. 

Choosing the true, the real, the eternal, 
that which was mortal begins to put on the 
immortal; that which was corruptible com- 
mences to put on the incorruptible, and the 
living, self-conscious Entity goes on its upward 
way; daily fortified with God strength and 
Power; ready to meet every circumstance as 
its master; constantly growing in the realiza- 
tion that God and one are a majority, for with 
God nothing is impossible. Thus begins the 
Soul's liberation. 



CHAPTER XII. 

CULMINATING STEPS IN THE PROCESS, 

The Soul's upward, onward, inward journey 
involves numerous steps and stages. First the 
desire for something that will satisfy. Every- 
one is seeking satisfaction. It matters not 
what any soul is pursuing at any time it is 
seeking satisfaction; but every desire, even if 
attained to its fullest expectation, will soon or 
later fall short of the satisfaction it was sup- 
posed to enfold. No human soul will ever be 
fully satisfied until it awakens in the Likeness 
of God, for the divine nature only will bring 
the human soul perfect satisfaction. We shall 
all repeat the words of David the Psalmist: "I 
shall be satisfied when I awake in thy like- 
ness." 

Therefore everyone, consciously or uncon- 
sciously, is seeking the "divine" in him. Man 
has not lost his Divinity, he has simply not yet 
found it, and if he is looking in the wrong di- 
rection the Law of cause and effect, with its 
inflexible rod of experience, will call a halt, and 
the soul will right about face and look in an- 
other direction. 

137 



138 THE SCIENCE OF SCIENCES. 

An ancient poet says "man has two faces; 
one into Time shall see, the other into Eter- 
nity." Thus although one face may be looking 
out upon the visible world, the other may be 
turned within, gazing into the Eternal, here 
and now, and the second step in this direction 
is "repentance." 

Spiritual Science has its methods of re- 
pentance, conversion, salvation, atonement, 
etc., analogous to the denominational religions, 
only they differ somewhat. 

"Repentance" ordinarily means to turn 
away from, to give up; but its inner meaning 
is "transformation of soul." However, just 
now we will take it in the ordinary acceptation. 
Then of what must the soul repent? It must 
give up its error way of thinking, and the first 
indication of this kind of repentance will be, 
to begin to do one's own thinking; not let 
some one else do this for him. To sum up 
one's own evidence with regard to questions 
concerning the soul's welfare. To use his own 
God-bestowed faculties when drawing conclu- 
sions. To be the judge on the bench, and 
when the soul is arraigned before the tribunal 
of mortal sense laws, mortal man-made laws, 
and so-called laws of materiality, he will de- 
fend his soul and pronounce upon it according 
to God-Laws only. 



THE SCIENCE OF SCIENCES. 139 

He must repent of his false conception of 
Deity if he has had such, recognizing that God 
is not a Being, but Impersonal Principle, Ab- 
solute Good, the Same overruling Power and 
Presence forever. 

He must repent of believing in two Forces, 
Good and evil. If God is All-mighty, as our 
Premise proves, what else can lay claim to 
being so? Either God is not All-mighty, or 
nothing else is Power Supreme. Which? 
Choose ye. 

He must give up believing in two sub- 
stances, Spirit and materiality, and this will 
not be difficult when he sees the visible con- 
figuration, all these archetypal shapes as 
shadows, outlines, seeing through them to the 
fundamental natures back of them, and back 
of these natures God — the One Substance, 
MIND. 

He must repent of believing in Heaven and 
hell as localities. Wherever the soul is there 
is its Heaven or hell, according to its state of 
consciousness, self-induced by right or wrong 
thinking. 

He must give up his false sense of mankind. 
Since there is but One God and one Man, be- 
cause there is and can be only One First Cause 
and one primal Effect, every living, existent 



140 THE SCIENCE OF SCIENCES. 

soul is that one Man in Being, therefore all are 
equally endowed if not yet equally developed. 

The difference is not in the endowment, but 
in the manifestation of it. He needs to take 
Paul's attitude: "Henceforth I know no man 
after the flesh, but after the Spirit; everyone 
is made after the similitude of God. 

Thus repenting he is converted and begins 
to work out his own salvation, for salvation, 
like everything else of value to the soul, is in- 
dividual. Each one must save his own soul. 
No one can do this for another, any more than 
he can eat, sleep, breathe, or know for another. 
Salvation is knowledge — a conscious knowing 
of the soul's relation to God as its Likeness. 
Who can gain this for another? 

Hence, there is no vicarious atonement in 
the sense that one can suffer and die instead of 
another. He may suffer with him, and/<?r him, 
or on his account, but to suffer instead of him is 
a physical, mental, and spiritual impossibility. 
If vicarious atonement in the theological sense 
was possible, there are plenty of noble, willing 
souls to-day who would vicariously atone for 
others — mothers for their children, friend for 
friend, nation for nation. The history of the 
Nazarene is luminous to this day with his will" 
ingness to vicariously atone for the whole hu- 



THE SCIENCE OF SCIENCES. 141 

man race; but with all his great love, willing- 
ness, knowledge, and power he could save no 
soul but his own, and he left his testimony to 
that effect — "How often would I, but ye would 
not." 

Jesus saved his own soul, and having done 
so he is the Pioneer of our salvation. But why 
"would ye not?" Because the same divine 
possibility is latent in every human soul and 
even unconsciously it wants to make its own 
at-one-ment. The soul in Being is already 
"at-one," or in "one-ness" with God; but this 
must be established, and is through self-con- 
scious realization of this relationship. The 
living soul cements the bond of Unity between 
God, Ideal Man, and itself, thus making the at- 
one-ment. 

THE TRANSITION. 

During this transitional period the human 
soul passes through crucifixion, death, burial, 
resurrection and ascension, each of which is a 
process, or series of changes in self-conscious- 
ness, not the event or work of a few hours or 
a single day. 

By crucifixion is meant crossing the per- 
sonal conception of ourselves with the new 
spiritual Idea of what we are in Being. Every 
time we make the statement of True Being 



142 THE SCIENCE OF SCIENCES. 

we make the sign of the cross — metaphorically 
speaking — crucifying the old man Adam and 
his false sense. Paul says: "Though the outer 
man perish day by day (a process, not all at 
once) the inner Man is renewed." "The first 
man is of the earth, earthy; the second Man is 
the Lord from Heaven" — the nature of our 
Real Being actualized. 

In the process of crucifixion we recognize 
that our faculties and powers are from God- 
Mind, and not from the physical brain; that all 
our abilities and capacities are from that same 
Source, not from so-called matter, nor self- 
created. Infinite MIND is the Origin of all 
our potentialities and resources primarily. 
This recognition and appropriation crucifies 
the former sense of Self, and embodies the 
new. 

As we are so crucified we begin to die. 
Not the abnormal, untimely death of prema- 
ture dissolution, but the normal death or out- 
growth from limitation; soul expansion as the 
infant is outgrown in the child, the child in 
the youth, the youth in the young man, and the 
young man in the fully matured man. This is 
Paul's daily dying. 

As we thus die we are buried in a "new 
tomb," for we are making an entirely new 



THE SCIENCE OF SCIENCES. 143 

quality of "body" (not Shape) behind the visi- 
ble flesh. A quality made out of the solid 
Rock of Understanding, that substantial ele- 
ment which fire cannot consume, water drown, 
nothing destroy, and which is impervious to 
disease, accident, change or decay. It will be 
a temple fit for the indwelling of that divine 
Self which is to be generated within the human 
consciousness. 

Resurrection is the renunciation and sur- 
render of all the old error way of thinking and 
doing; and the ascension is simply laying hold 
on the new, and continuing therein. 

From the infancy of the human soul to the 
Christ is that ascent which liberates it from 
all limitation and clothes it with the conscious 
power of the Whole. Paul says emphatically: 
"If any man is in Christ Jesus he is a new crea- 
ture;" the animal and human qualities of soul 
and body are gone; the divine remains and is 
established, for it is qualified by the Absolute. 

No one makes this soul pilgrimage alone. 
Everything in creation bends to help him; he 
will meet God's host on the way. 



CHAPTER XIII. 

BODY. 

St. Paul says: "Know ye not that your 
bodies are the Temple of the living God?" 
This is just what the existent soul does not 
know, for it has been supposing all the while 
that its "Shape" was its "body." 

The devout Novalis says: "There is but 
one Temple in the Universe, and this is the 
Body of Man; we touch heaven when we lay 
our hand on the human body," understanding 
all that is meant by Body. 

Fundamental, immediate, and ultimate 
Body is a large subject; too extensive to be 
wholly dealt with in a book of this size. A 
full revelation of Body in its every part and 
department, its every aspect and detail, would 
fill an entire volume of no small proportions. 
Briefly, "Body" means the aggregation of 
bodies, combining in one many lesser. As 
Fundamentals 

God is one Whole. 
Man is one Whole. 
Shape is one Whole. 
Subsistent Soul is one Whole. 
Body is one Whole. 
in 



THE SCIENCE OF SCIENCES. 145 

When we look at each other we do not see 
anything but Shape. The individual Being is 
four factors deep, namely: Being, Soul, Body, 
Shape. To see more than Shape is the result 
of growth in Self-consciousness. Shape does 
not grow although it appears to do so. It is 
the expansion of soul registered on the Shape. 
From infancy to full-grown manhood nothing 
is added to the Shape. Here the question 
may arise: "Having reached manhood why 
does it not continue to seem to grow larger 
and larger?" Because growth from the apex 
of structure is on the subjective plane, not the 
objective. 

Everything has its two sides and Shape is 
no exception to the rule. The objective side 
is the visible tangible; the subjective side is 
invisible Body. The outer side, through and 
through — bones, muscle, tissue, blood, organs, 
etc., — as Shape is the "coat of skin the Lord 
God made for Adam and Eve" (Gen. iii, 21), 
their outer covering. As an illustration take 
a peach. It has its outside covering of skin 
which completely deceives one as to what lies 
back of it. If he knew nothing of the nature 
of the fruit he would have a hard time trying 
to discover what is hidden from view; the skin 
being so dense he does not see through it. 



146 THE SCIENCE OF SCIENCES. 

But he begins to analyze. Taking off and lay 
ing aside its coat of skin (which has concealed 
all the peach is worth, and all the wonderful 
possibilities of its nature which lie deep within 
it) he finds something of quite different qual- 
ity; wholly unharmed and untouched by the 
removal of the skin he finds the body of the 
peach. So is it with the Body back of Shape. 

Soul and Body are always subjective and ob- 
jective to each other, and both are subjective 
to Shape. Thus primary Body accompanies 
every shape whether large or small, important 
or unimportant as we may deem it, and all 
these bodies culminate in that Body which is 
the subjective side of human Shape, giving us 
human Body also; one Factor with its two 
sides — Shape and Form. • 

With the birth of every existent soul into 
the world there is the basic Body. Into this, 
first, will be incorporated the human qualities 
belonging to the race, environment, and family 
through heredity. But with spiritual self- 
knowledge these qualities can be entirely elim- 
inated and the spiritual integrated here and 
now, without the dropping or removal of the 
Shape, and this is one of the most valuable 
fragments of knowledge given to the race of 
human beings to-day. 



THE SCIENCE OF SCIENCES. 147 

The condition and quality of our embodi- 
ments will always correspond to the grade of 
our thinking; they will be characterized by the 
kind of thoughts we embody. Embodiment 
is the Soul's character clothing, and we wear 
clothes of different sizes, colors, and forms, 
and frequently change these. 

"But," one may inquire, "how can we em- 
body so much ?" How do we put garment after 
garment on the Shape? We do so, and each 
has its own purpose and place; one not con- 
flicting with the other when all are rightly 
adjusted. "Original Body" is fixed. "Embodi- 
ment" is subject to change, and "embodying" is 
the process. ("The Builder and the Plan" — 
Gestefeld.) 

Thus the soul is to be "clothed upon." 
What if "the earthly house of this tabernacle" — 
the material quality of embodiment — "be dis- 
solved' (a process you observe, not instantane- 
ous), "we can have a building not made with 
hands, eternal in the heavens." We are un- 
making and re-making embodiment inces- 
santly, and shall continue to do so until the 
Temple of the living God eternal on the sub- 
jective side is wholly completed. 

That the human Shape with arms extended 
is symbolized by the cross is one of the most 



148 THE SCIENCE OF SCIENCES. 

ancient of figures used in metaphor. This 
cross as viewed on the objective plane may ap- 
pear thus: 

Head 

Throat 
Liver Heart 

Lungs 
Stomach 

Spleen 

Bowels 

Kidneys. 

But these and all the other organs, systems 
and elements belonging to the corporeal organ- 
ism, have their spiritual correspondences. To 
transpose our attention from the corporeal to 
the spiritual is the work we have to do. There 
is no selfish design in God's plan. Whatever 
glorifies God reflects upon Man, and when our 
bodies are perfected as well as our souls the 
Infinite can glorify us with Its own glory. "Lo, 
/ come; a body hast thou prepared for me." 



CHAPTER XIV. 

THE NECESSITY FOR APPROPRIATION. 

The preceding chapters have been devoted 
largely to the exposition of Principles and Or- 
der. Because these are changeless and eter- 
nal they will never vary an iota, no matter 
what human opinion with its intellectual spec- 
ulations may have to say about them. Being 
"the true in itself" they are anterior to Time — 
do not belong to it except as manifestations 
in it — they belong to Eternity and are not at 
the disposal of humanity to make or unmake, 
to mar or to improve. They are the fixed 
Fundamental Factors of Creation and will al- 
ways remain just what they are in themselves. 

But Principles and Order are abstract and 
invisible, so can only be made known through 
demonstration. To be thus manifested they 
must be applied and used, otherwise there is 
no way in which their verity and value can 
be proven. 

What will it profit a man to familiarize 
himself with the principle and rules of the sci- 
ence of numbers then fold his hands and never 
solve a problem? Of what practical value will 

149 



150 THE SCIENCE OF SCIENCES. 

his knowledge be to him? How will he ever 
know what is claimed for them is true if he 
does not prove their efficacy for himself? 
True, some one may tell him that five times 
five equal twenty-five, and he may believe it 
with all his heart; but later some one else may 
tell him that five times five equal twenty-four, 
and he may believe this statement as earnestly 
as the former, simply because he does not ac- 
tually know what makes twenty-five. So there 
is a wide gap between believing and positive 
knowing. 

Take another illustration: A friend may 
come to see you, faint, weak, and weary for 
the want of food. In your endeavor to minis- 
ter to his need you place before him a table 
of prepared foods. This is all you can do; you 
cannot make him eat, and the food remaining 
on the table is perfectly passive. Then what 
must take place? Must not there be action on 
his part? Must not he put forth his hand, 
take, eat, digest, and assimilate if he wants 
the benefit of the foods? Is there any other 
normal way that he can obtain them? As a 
child he can be fed; but how about as a man? 
Will he not want to help himself? 

In a former chapter it was said that First 
Cause has both the passive and active aspect 



THE SCIENCE OF SCIENCES. 151 

and these are what God is and what God does. 
Moreover, it takes all of the seven Principles 
which constitute the One Principle God to 
create Man. ("The Elohim or the Seven 
Spirits created primal Being," it is said.) But 
God and all that pertains to this nature are pas- 
sive to the living soul, and this soul must put 
forth its power, take, eat, digest, and assimi- 
late all the inherencies of Infinite MIND — 
in other words, incarnate or embody all the 
aspects of God. 

David, the Psalmist, says: "Thou preparest 
a table before me in the presence of mine ene- 
mies!' Yes; in the very presence of man-made 
laws, laws of matter (so-called) ; mortal sense 
illusions and hallucinations; undisciplined na- 
tures; uncontrolled propensities; aches, pains, 
lacks, and limitations; and, last, but not least, 
our faults and bad habits (for these are our 
enemies, "the foes of our own household") — in 
the very presence of these what a Table of 
opposites is prepared for us! 

All that God is in its every shade and as- 
pect is for the Soul, a superabundant supply 
of all Good. But there must be action'on our 
part. We must think from the plane of "Spirit" 
instead of the plane of "person," and so ap- 
ply these undeviating, exhaustless Principles 



152 THE SCIENCE OF SCIENCES. 

to our necessity. Through appropriation we 
are to bring these all down to a common cen- 
ter, and as this center is fed with this One 
Food it grows and increases until it meets and 
is consciously one with that Circumference 
from which, primarily, it emanated. 

As we exercise ©ur thinking to this end we 
shall begin to be healed of many ills on all 
planes. To be "healed" means a great deal 
more than to be "cured." Those who are not 
versed in the terminology of metaphysics fre- 
quently classify these two terms as identical. 
If they are so why are not they spelled alike? 

The term "Healing" covers a wide range 
of meaning, and extends over a period of 
Time. Whether long or short depends on 
how we view it; how we pronounce upon and 
limit ourselves. If we rejoice as a strong man 
to run a race, glad of every opportunity to 
work out our salvation from ignorance and 
limitation, a thousand years may seem like a 
day. But if, on the contrary, we moan and 
groan, complain and murmur over every little 
experience we are called upon to demonstrate, 
a day may seem like a thousand years. 

Then healing is not an instantaneous work; 
it is a process, and one which involves growth. 
All may have instantaneous cures, immediate 



THE SCIENCE OF SCIENCES. 153 

demonstrations every day if they will only apply 
these unfailing Principles to everything they 
are called upon to do that seems difficult or 
impossible. These omnipotent and omnipres- 
ent Principles cover every need and exigency 
of the Soul, no matter what the situation, con- 
dition, or position in which it can be placed. 
Here is its "ever-to-be-relied-upon" emergency 
Fund. 

But these instantaneous demonstrations 
are only accessories on the way to a grand ulti- 
mate — that of being healed. 

A "promise" (found in the Bible) is a cer- 
tainty of that which shall be, and the promise 
is: "Behold I come quickly, and my reward is 
with me to give to every man according as his 
work shall be." And he does come quickly 
compared to the long pilgrimage of the soul 
until it has reached the true Light. When 
that divine Self that is in you is born to you, 
there will be the Reward and the Rewarder, 
for they are the same. 

SPIRITUAL HEALING. 

This subject of healing is a broad one when 
lifted above the plane of the physical, and in 
order to canvass it thoroughly a number of 
questions must be answered: 



154 THE SCIENCE OF SCIENCES. 

To what or whom is the healing applied? 
Surely there is no use taking your son to the 
physician if it is your daughter that is ailing. 

Of what must this one be healed? It is 
useless to try to heal one of dyspepsia if it is 
the heartache that ails him. 

What is the remedy to be employed? It is 
a waste of time to be employing fallible drugs 
if there is an infallible restorative at hand. 

To what issue will the healing tend? It is 
folly to be traveling toward Hades if we must 
go to Heaven sometime. 

Who is to do the work? It is not wise to 
hire some one else to do it if soon or later 
we will have to do it ourselves. 

What is the work to be done? Is it playing 
with toys, or handling Principle? 

Now, in order to answer the first question 
we shall need to consider briefly the essential 
Factors of Creation. 

FIRST FACTOR, 

God as Impersonal Principle, Spirit, Life, 
Love, Intelligence, Substance, MIND— as the 
Absolute, Perfection Itself. Anything to be 
healed here? Any improvement to suggest? 
Certainly not. 

SECOND FACTOR, 

THOUGHT, the Motion of MIND— Primal 



THE SCIENCE OF SCIENCES. 155 

Energy — the Creative Power; the One divine 
Force vivifying and sustaining every living 
being and all created things. Is there anything 
to be healed, or in anywise bettered, with this 
Factor? Evidently there is not. 

THIRD FACTOR, 

Primal Man, the direct Product from MIND, 
as its Effect; the Entity of Expression; the 
spiritual, living, loving, substantial, intelligent 
IDEA of the Infinite; the God conditioned, 
qualified, empowered One Man that is now, 
always was, and ever will be entire, complete, 
whole, Perfect. Is there any deficiency or de- 
fect here? Can he be any better than he is 
already; have anything added to him, be im- 
proved in any way whatsoever? Never. Then 
there is nothing to be healed with this Fac- 
tor; a very important truth to be remembered, 
and which explains why Jesus of Nazareth 
asked the question: " Who can add one cubit 
to his stature?" The true Man — the Image of 
God — our real, eternal, permanent Being, is 
as fixed in what he is as the Absolute, his 
Cause. 

FOURTH FACTOR, 

the Power to Think, which is the power to 
form; Man's activity; the transmitted energy, 



156 THE SCIENCE OF SCIENCES. 

compelled and impulsed by the Primal Energy; 
ceaselessly active because it is the channel — 
the only inlet and outlet — through which the 
Creative Power continues its work. Surely 
there is nothing to be healed here. 

FIFTH FACTOR 

in the order of numeration, Person; the hu- 
man Figure; the Shape of shapes; the Rep- 
resentative of Individual Identity; the apex of 
visible structure through which Man's nature 
is to be revealed. As to life, substance, intel- 
ligence, consciousness and sensation, positively 
neutral. As to Shape, the highest possible in 
the world because it is the compendium of all 
shapes — what Paul speaks of as "the figure of 
the True." Certainly there is nothing to be 
healed here. It is only the mirror which re- 
flects what is thrown upon it. It is like a bar- 
ometer which registers changeful conditions. 
If you had a barometer in your room and it 
signaled an approaching storm, would you 
hasten to protect and cover up the instrument 
of registration? Hardly. You would hasten 
to close your doors and windows to shut out 
the raging storm. 

How we do need to shut out the storms of 
anger, hatred, malice and revenge; close the 
windows of our souls against the thunder and 



THE SCIENCE OF SCIENCES. 157 

lightning of condemnation, reproach, and false 
judgment; close the avenues of our hearts 
against the passionate tempest of grief and 
sorrow; say, be still, to every inordinate emo- 
tion, unrighteous impulse, quivering fear, fore- 
boding doubt, and when we do so our physical 
barometer will register an equilibrium past 
words to define. 

Then there is nothing to be done for the 
Shape in the way of healing. It simply indi- 
cates/^^, but we have everything to do with 
these facts. 

SIXTH FACTOR 171 CREATION, 

How we think; and when we think according 
to divine Principles the Creative Force oper- 
ating through our thinking will bring the com- 
pletion of all the factors involved in Creation, 
which will be the result of the process; the 
work finished; that result accomplished which 
is the ultimate, inevitable consequence of the 
relation, unity and harmony of all the Funda- 
mental Factors. This will give us the Like- 
ness of God, as full Manifestation; the spirit- 
ualized, Self-conscious eternally living Being; 
the all-knowing, all-loving, real, perfected One, 
The Christ. 

All these Factors are Fundamental, and as 
such they are peculiar to every existent Soul. 



158 THE SCIENCE OF SCIENCES. 

But there is something that must be healed, 
otherwise why all the seeking and searching 
for a healing potency. What Factor in Crea- 
tion has not been enumerated in the recent 
specifications? The Soul, and this answers the 
first question. 

What is the matter with the soul that it 
needs healing? There is too little of it; it 
must be healed of its limitation. Soul is cumu- 
lative. It is the increasing and multiplying 
of Self-consciousness, or recognition and ap- 
propriation of what we are in Being, for as 
souls we are the consciousness of what we are, 
have, and can do as Being — the Image of God. 
We must gain more positive knowledge of our 
faculties, abilities and powers; more realiza- 
tion of what we are, whence we came, for what 
purpose we are here and fulfill that purpose. 

The soul must be healed of its littleness, 
and unlimited spiritual Self-knowledge is the 
healing potency. To-day, here and now, we 
can say "I am" — which is consciousness of 
Identity. Some are beginning to learn what 
belongs to Identity, but not one is able to 
prove, as yet, all that he is, has, and can do as 
that Individual Being which is the full, com- 
plete, and perfect expression of the Infinite, 



THE SCIENCE OF SCIENCES. 159 

Almighty, Absolute God. We shall always be 
able to prove all we know positively. 

Then the work is not all done. There is 
something for the Soul to do. In our Being, 
yes, the work is done; we are created perfect, 
spiritual, whole and harmonious, but we are 
yet to be made. The perfect Seed must be 
made to put forth the tree that is wrapped up 
in it, and by means of which the original Tree 
that produced the Seed is to be revealed. 

With this "making" we have something to 
do. It is accomplished by our voluntary co- 
operation with Thought-Force to the finishing 
of Creation. The same Energy that has created 
us must also make us, but there must be voli- 
tional action on our part to that end. 

To-day we have a little knowledge, some 
wisdom, a degree of love, a measure of power; 
later we shall have more, and this more will 
grow to be better and higher and greater and 
grander, until all that we are in Being is 
evolved as Soul, and evidently this will involve 
a process of growth from the infancy of the 
soul, passing through the several intermediary 
stages up to the full, perfected Manhood of 
the divine Self. 

During its infancy and childhood is when 
the developing soul makes its lamentable mis- 



160 THE SCIENCE OF SCIENCES. 

takes; supposes its instrument to be its-self, 
and so believing thinks itself to be only flesh, 
bone, and material blood, and while in these 
stages he lays all the blame of his aches and 
pains on the physical structure— which has no 
intelligence, therefore cannot resent the indig- 
nities heaped upon it. 

Our Shapes are no more responsible for 
our sufferings than are the figures in mathe- 
matics which the boy uses in the solving of his 
problems to blame for his mistakes. But in 
his ignorance he will blame the figures, slate- 
pencil, anything but himself. When everything 
goes well he never thinks of giving the figures 
any credit; it is all, "I dm well;" "I am happy;" 
he tells the truth, but if the reverse the Shape 
invariably gets all the blame. If it had any 
inherent sensation we could truly say, "it is 
the innocent which suffers with the guilty"; 
but it has none and we have all been guilty of 
this mistake; it is one of the ills that must be 
healed. 

Just as long as we look upon the Shape as 
a man, and call it "I," we are in the darkness 
of sense-consciousness; governed by our mor- 
tal sense; imprisoned in our own castle, held 
by a self-forged chain — our self-made mortal 
sense laws. We are, ostensibly, buried alive in 



THE SCIENCE OF SCIENCES. 161 

the grave of materiality — and out of which we 
must "come forth." 

Some of our physicians still thinking Shape 
is man find they have an unknown quantity in 
the human equation to contend with. They 
fail to trace the susceptibility of the physical 
organism to disease. No wonder, when they 
continue searching and working among the 
dead to find the living. 

What an appropriate question it would be 
to put to some of our physicians to-day: " Why 
seek ye the living among the dead?" Man is 
not in this mortal frame, never was and never 
will be. The "tomb" cannot hold him. Man — 
the omnipotent, omniscient, omnipresent Being 
can never be confined to human Shape, or out- 
line. Even the soul — the constant user of it, 
is not actually circumscribed by it, for at night 
when we enter the soul realm, called "sleep," 
we go very far away from it sometimes; but 
the "silver cord" — the mental thread — is only 
loosed, it is not severed and broken during 
sleep as it is in dissolution, and this is why we 
return in the morning and resume the Shape. 

What we need to do is, extricate ourselves 
from the sense of bondage to the shape now; 
obliterate the Adam dream with all of its un- 



162 THE SCIENCE OF SCIENCES. 

desirable phases and begin that life which will 
prove to be truly a new plane of existence. 

THE NEED OF THE HOUR. 

Our physicians — many of whom are most 
worthy of esteem and confidence, for as a rule 
they are a noble army of workers, seeking to 
relieve suffering and help humanity out of the 
toils — when they learn that ungoverned na- 
tures, perverted characteristics, uncontrolled 
impulses, thoughts, words, and deeds are the 
mental causations of diseases, they will cease 
to dissect and vivisect the human organism, 
endeavoring to find the nature, cause, and 
cure of diseases. 

Physicians must certainly be aware of the 
fact that the physical structure is a most won- 
derful piece of mechanism, and it is marvelous 
that they have not discovered long ago that 
Thought-Force is the only instrumentality fine 
enough to repair it, and that Truth heals all 
wounds and leaves no scars. If they only un- 
derstood metaphysical anatomy (to coin a 
phrase) they would quickly recognize its extra- 
ordinary formation; that every part and de- 
partment of it, every organ, system, and ele- 
ment corresponds to, and is in touch with, some 
part of our composite Being — the Genus Man. 



THE SCIENCE OF SCIENCES. 163 

Generic Man, our Individuality, is complex 
in nature. He is made up of parts just as the 
unit is made up of fractions, and these parts 
are faculties, abilities, capacities, senses, pow- 
ers, and all are represented in the physical or- 
ganism. If our physicians had more spiritual 
knowledge they would cease administering the 
inanimate drug and prescribe ethics, or, better 
still, spiritual Science. 

Man is a scientific Being; he is built on 
scientific Principles and he should be dealt 
with according to Science and not materia 
medica. But notwithstanding this truth many 
people are quite resigned to being sick. They 
will go to bed and have a long sick spell, be- 
lieving all the while they are doing God's will. 
These are Adam souls still dreaming the 
Adam dream, and this is a grave error, which 
proves frequently to be "a grave" in more 
than one sense of the term. We must cease 
blaming the Unalterable God-Principle for the 
infant soul's mistakes. 

Others lay down and die willingly for the 
same reason, thinking it is God's will, and this 
is another grievous error of which the soul 
needs to be healed. God is life giver, life be- 
slower, not life taker and destroyer. God, 
the Good, gives us all that is imperishable, 



164 THE SCIENCE OF SCIENCES. 

and changeless — health, strength, goodness, 
plenty, peace, wisdom, power — all that is truly 
worth having. God is only "destroyer" in the 
sense that Good brought to bear upon any con- 
dition of opposite nature will strip it of all its 
seeming power. 

Therefore, we glorify and magnify the 
Great Supreme First Cause by remaining 
here — retaining our Instrument until we have 
solved every problem of Being and learned 
every lesson in existence. And even after 
that, when our souls have loosened their 
moorings from the flesh, we will tarry awhile, 
teaching and helping others to accomplish 
what we have achieved. 

WHAT IS DEATH? 

If a man dies — as it is called — he does so 
for one of three reasons: either he believes he 
ought to, or he musty or that he can pass 
through a change which will rob him of exist- 
ence. Many elderly people go because they 
think they have lived their allotted time of 
threescore and ten — taking the meaning lit- 
erally, when it has a purely spiritual interpre- 
tation, and so they gradually let themselves 
sink into the subjective realm. How about 
Moses? "He was 120 years old yet his eye 



THE SCIENCE OF SCIENCES. 165 

was not dimmed nor his natural force abated." 
This also has its spiritual significance; but 
there are plenty of instances on record to 
prove it a possibility from a literal point of 
view also. 

There are two methods of going on our 
upward way — voluntary and involuntary. The 
latter is going after the manner called "death." 
The former is to go with your eyes wide open, 
consciously, knowing that to possess the Shape 
is no impediment to the soul's spiritual prog- 
ress. 

Then there are others that believe they 
must die because of some discordant condition; 
some disease which is supposed to be greater 
and more powerful than a man, and compels 
him to go whether he wants to or not, and he 
passes on. 

Then there are others who believe that it 
is possible to be robbed of existence; that they 
can pass through a change which will deprive 
them of soul-life, and none of these "beliefs" 
is true. Dropping the outer garment of flesh 
does not deprive the soul of existence. It 
lives on as unchanged as the tree in Autumn 
after it has cast its leaves, every branch and 
tiny twig remain the same. 

"There is no reality in death; what seems 



166 THE SCIENCE OF SCIENCES. 

so is transition' — simply change of scene. The 
soul functions on the psychic plane instead of 
the objective; on the plane of "forms" instead 
of on the plane of "shapes." 

Frequently the question is asked, "But does 
the suffering continue just the same?" It is 
safe to say that it is greatly mitigated by 
change of scene. How does traveling help 
one? How does a mother divert a child's at- 
tention after a fall? She shows him some- 
thing pretty and he forgets his hurt. Well, 
we are equally safe in saying all the good and 
wise are not on the objective side of existence. 
God is everywhere, and wherever God is there 
also are the ministering servants of the Most 
High. 

But of all the dreams of the Adam soul 
"death" is the most subtile and illusive; this 
is why it is called the last enemy, not a friend. 
Death is a robber in one sense of the term, for 
it blinds our eyes to the actual fact that noth- 
ing but imagination separates us from our 
loved ones. So it is time this enemy should 
be exposed. We should be healed of believ- 
ing in death as a necessity for progression and 
immortality, for the change is in self -conscious- 
ness, not in the Shape. 

To possess the physical organism does not 



THE SCIENCE OF SCIENCES. 167 

preclude the possibility of gaining immortality 
now and here, while on the objective side of ex- 
istence. 

This is accomplished by daily affirming 
that in the reality of our Being we never were 
born and never can die. By virtue of the 
Law of cause and effect, by reason of our re- 
lation to God in the real true, permanent Self, 
we are from eternity to eternity. Soul bridges 
the Impersonal Absolute with its perfected 
Manifestation. 

CONTINUED EVOLUTION. 

The evolution of the Soul is no longer a 
debatable question. It is a continuous addi- 
tion of Self-knowledge as the Being unfolds 
its nature to exhibition, and we all are con- 
scious of the fact that we know more and can 
do more to-day than in our infancy and child- 
hood. Day by day we are "bringing forth" 
our latent possibilities only waiting to be mani- 
fested. 

Souls must be magnified and expanded, and 
will be as they are individualized. Recogni- 
tion of true Being is the spiritualizing and in- 
dividualizing effectiveness. Until this begins 
a soul is only one among a motley throng, a 
drop in the mental ocean without any self- 
control, and is thus at the mercy of any and 



163 THE SCIENCE OF SCIENCES. 

every passing Thought-current that sweeps 
over the planet. 

With appropriation of the spiritual as the 
real, a soul begins to establish its identity. 
This does not mean that its identity will be 
absorbed by the Being, nor will it be merged 
into God. No soul can ever lose its Self-con- 
scious identity having once obtained it. We 
take issue with the Brahminical doctrine that, 
when the soul enters Nirvana it is like "the 
dewdrop slipping into the shining sea." While 
the soul is not individualized it is like a drop 
in the sea of universal existence; but as soon 
as the spiritualizing process begins it is like a 
drop rising up out of the ocean; expanding, 
dilating, and enlarging, until it is as the ocean 
itself for magnitude and power. 

Paul says: "When that which is Perfect is 
come that which is in part is done away." A 
degree of soul is "in part," but with the com- 
ing of the Perfect we have the whole, entire, 
complete One; the Totality of Expression; a 
man begins to give place to The Man, who, 
stepping over the limit of the finite, becomes 
unified with the Infinite. 

In order that there may be more Soul 
evolved, a new pattern, a higher Ideal must 
be presented to the lesser degrees. No longer 



THE SCIENCE OF SCIENCES. 169 

is the visible Shape the standard, but "the 
Pattern shown us in the Mount" of true con- 
ception. "Whatever we think ourselves to be 
that we become;" Thought-Force brings it to 
pass. 

God's Ideal — the real, fixed, perfect Being, 
whose nature we as souls are now revealing 
to the world and ourselves, is the highest. We 
shall never find one more exalted. And it is 
our very own; common to us all. There is 
not one exception. But each must make it his 
own through consciously appropriating it. 



CHAPTER XV. 

WHAT IS DISEASE? 

In this chapter will be answered the two 
remaining questions belonging to the healing 
process. 

Sometimes it is necessary to analyze what 
we think is something in order to prove that 
it is nothing, and for this reason we investigate 
the nature of disease. Dictionaries define the 
term "dis-ease" — a compound word — as the 
opposite of ease; a discordant condition, or 
uncomfortable feeling. Hence it maybe grief, 
disappointment, want, ache or pain. The 
term covers a wide area of inharmonious con- 
ditions. 

Where does this sense of "lack of ease" 
originate?" With the infant degree of soul. 
It is natural to this "stage" of soul evolvement; 
but as this "stage" begins to be outgrown so 
will its sense of disease be outgrown also. Just 
as surely as a child will grow out of his cloth- 
ing, so will this developing soul grow out of 
his discomforts. All disease is the consequence 
of sin; sin is ignorant simplicity, causing the 
misuse of Creative Force. 

170 



THE SCIENCE OF SCIENCES. 171 

Who names diseases? Men and women 
like ourselves. We invent the conditions, then 
invent names by which these conditions may 
be distinguished. A better understanding of 
the nature of these inventions of mankind will 
show us that one name includes all of them. 
An interesting feature of this Science is, that it 
reduces everything to its final analysis, bring- 
ing it to a point, or one. In this instance ''dis- 
ease." 

What, then, is the nature of this one name ? 
Has it any intelligence? Does it come into 
your presence, card in hand, saying: "I am 
rheumatism; have come to make you a visit 
and if you will entertain me well, notice me, 
feed me with watchful care, I will stay with 
you; take possession of a room in your house." 
If it could talk that's about the way it would 
address you. 

But disease has no intelligence, no life, no 
substance, because God is the Only Life, Sub- 
stance and Intelligence, and there is no God 
in disease and no disease in God. All that 
God created is good, eternal, perfect,/^ God; 
but disease is transient, here to-day and gone 
to-morrow. If it was real nothing could ever 
change it. 

Has disease any power? Not in itself. If 



# 172 THE SCIENCE OF SCIENCES.. 

God is y4//-mighty how can disease in its whole- 
ness or variety have power? But this grow- 
ing soul bestows upon it a seeming power; in- 
vests it with an appearance of force. For ex- 
ample: a child and Father walking through a 
forest at twilight may both see a piece of phos- 
phorescent wood laying at the root of a tree. 
The Father knows what it is and has no fear 
of it. The child does not, and seeing that 
fiery, formidable looking object laying there — 
utterly powerless in itself to harm anyone — 
becomes so afraid of it as to throw him into 
convulsions and cut short his natural existence. 
Did that little piece of decayed wood hurt the 
child? No, the child's fear of it reacted on 
the child. It was fear that did the harm, not 
the object. 

If we could realize the utter powerlessness 
of any disease, and the Almightiness of the 
Absolute Good — the Changeless Harmony — 
how quickly we would lose all fear of the word 
in its every shade of meaning and blot it out 
of our vocabulary. This is to be its finality. 
It will eventually disappear; return to its na- 
tive nothingness as the soul gains more self- 
knowledge and understands that "out of noth- 
ing nothing comes." 

What will accelerate this ultimate? Not 



THE SCIENCE OF SCIENCES. 173 

to work for the physical organism, but to 
eliminate ignorance through the acquisition of 
knowledge. To control error impulses, domi- 
nate all that is ungodlike, such as envy, anger, 
pride, intolerance, sarcasm, malice, self-right- 
eousness — "these be they that defile the man," 
says Paul — and cultivate the divine virtues. 
As we attend faithfully to this work our dis- 
eases will drop away from us even if we would 
not work for their eradication a moment. And 
no matter how good we may desire to be we 
cannot be any better than we are already in 
"our Being," for as such we are the express 
Image of the Absolute Good and the efful- 
gence of its Brightness. Gaining realization 
of this eternal Truth is the work to be done, 
and Principles practically appropriated will be 
the remedies applied to this end — not drugs. 

Who is to do the work? Each one must 
do his own work of healing. It is an individ- 
ual effort. Each must become his own physi- 
cian, priest, and king — heal himself if he 
wants the work finished; minister to himself if 
he will be enlightened; rule himself if he will 
individualize and spiritualize his own soul, 
thereby obtaining Mastership. 

The whole question of "healing" summar- 
ized is changing the quality of self-conscious- 



174 THE SCIENCE OF SCIENCES. 

ness from the human to the Divine. As qual- 
ity of self-consciousness changes, character of 
embodiment changes also, and this will be 
registered on the Shape — reflected on the mir- 
ror in existence; and not only the minimized 
mirror, but the great world mirror in which 
you can see yourself in its full length, breadth, 
and circular dimensions. 

Milton says: "God created Man perfect — 
not immaculate." The Immaculate Concep- 
tion is for the soul. It must gain the pure 
conception of what it is in Being, and hold this 
true, Ideal conception until it becomes the liv- 
ing, pulsating Reality within itself, and of it- 
self. 

Being healed will consummate in the per- 
fecting of the Soul. The human soul is not the 
ultimate of the Genus Man — the Ego. There 
is another "Self" yet to appear; another nature 
of the threefold is to come forth, and the in- 
dividualizing soul proclaims its approach. 



CHAPTER XVI. 

THE POWER OF WORDS. 

Although Truth invariably is its own au- 
thority, seekers after it like to have this au- 
thority verified by available evidence. Hence, 
for the substantiality and practicality of the 
Truth this chapter embraces we will draw 
from Nature, Science, and the Bible such 
proofs as these afford. Nature appeals to one, 
Science to another, the Bible to others, and 
thus it is hoped each will be appealed to from 
his own plane. 

Everyone has a right to demand evidence, 
and it should be given as far as it is possible to 
do so with verbal accuracy and logical deduct- 
ive and inductive argument and reasoning. As 
Paul declares: "We should always be able to 
give a reason for the hope that is in us." 

We are living in a very practical age. This 
is the day of enlightened reason. We have 
had intellectual reasoning for a long while, 
but now this faculty is illuminated, and the 
dawn of clear, penetrating, spiritual insight is 
with the individual if not yet with the race. 
Therefore no honest, earnest seeker after 

175 



176 THE SCIENCE OF SCIENCES. 

Truth is going to be satisfied with anyone's 
simple declaration. Incontestable authenticity 
must be forthcoming to meet the requirement 
of the advancing, progressive soul. 

There is a desire to know with every living 
being. This longing is native to the soul, and 
because of its primal origin, for subsistent Soul 
reaches back for its source to Infinite Intelli- 
gence, Wisdom, MIND, and the attainment 
of all the known is the existent soul's heritage. 
Thus there is no unknowable, unattainable, 
incomprehensible or impossible to that living 
Soul which knows its relation to God through 
its intermediary, the True Being. 

Nevertheless we frequently hear it quoted 
that "the way of Truth is so simple a wayfar- 
ing man need not err therein," and "a child 
can understand." This would hardly seem to 
be true judging the "way" of Truth by abstract 
Principles, abstruse statements and new ter- 
minology; but when these are a little better 
perceived, a little more clearly understood, 
those quotations will be found not an exagger- 
ation, for all the substance of Truth teaching 
in its application can be summarized in two 
short statements. 

Notwithstanding its apparent difficulty at 
the outset, in a last analysis it is as simple as 



THE SCIENCE OF SCIENCES. 177 

a, b, c. But to a child just beginning the al- 
phabet a, b, c seems very difficult. Those two 
long columns of black letters look rather for- 
midable, and the child wonders if he ever can 
remember their names and places; it seems 
like a colossal undertaking. However, if he 
is studious he will quickly accomplish his task, 
and before he is aware of it be reading books. 
Now, what has become of the alphabet when 
he has grown to where he can read books? 
Has he destroyed, outgrown, forgotten, or left 
it behind him? No; he has simply mastered it 
so completely that now he uses it unconsciously. 
He cannot read a book without it. It is all 
there; in broken fragments, to be sure, but in 
orderly combination. 

Thus we find it also with Fundamental 
Principles; they seem difficult to grasp at first, 
but later, becoming more familiar with them, 
we discover their value, power, beauty, simplic- 
ity and use them unconsciously, for we repeat: 
the substance of all this wonderful knowledge, 
in its application, can be epitomized in two 
short statements, one of which will be the basis 
of the subject of this chapter, and it is this, 
"According to your word will it be unto you." 

From this declaration we may infer that 
words" have a deep and important significa- 



178 THE SCIENCE OF SCIENCES. 

tion, and in dealing with them now we will 
classify them after this manner: The Living 
Word; the utterance of words; and indiscrimi- 
nate words. 

Now let us trace the origin of words, words 
in general and particular so as to see if they 
have power, and if so from whence they derive 
it. The rays of the Sun could have no power 
were it not for their source, and the same is 
true of words. 

Preparatory, however, to this tracing, we 
will review a statement made in a previous 
chapter in order to follow a Fundamental law 
of sequence. It has been affirmed that there 
is but One First Cause, which, as Subsistent, 
is the Origin, Foundation, or, according to 
Scripture, the Beginning of all living beings 
and every created thing. This First Cause is 
the Fixed, Determinate Point from which all 
things eternal proceed, and to which eventu- 
ally all things will tend. The nature of this 
Producing Cause we found to be Spirit, Life, 
Intelligence, Love, the One Substance, MIND. 
(We will let this scientific statement rest a 
moment while we take up a line of argument 
from the Bible.) 

In John's gospel of the New Testament, 
first chapter, first verse, we find this reading: 



THE SCIENCE OF SCIENCES. 179 

"In the Beginning was the Word, and the Word 
was with God, and the Word was God." We 
agree fully with Genesis and with John that 
God is the Beginning, and, probing that nature 
farther we find that "Beginningless Founda- 
tion" to be MIND. We find also that MIND 
is Active. This is its nature. This activity we 
learn is THOUGHT, MIND'S inherent Mo- 
tion. We cannot separate anything from its 
nature, hence we shall find THOUGHT to be 
in MIND, with MIND, and in the sense of unity 
they are One — in eternal conjunction, or One- 
ness. Now can we separate THOUGHT and 
WORD? Are not they the two sides of One 
thing? Bring the question right down to a 
practical application with ourselves; can we 
think without words? No. We can feel be- 
yond words but we cannot formulate a thought 
or idea without words in the concrete. 

Returning to the Abstract we shall find 
that THOUGHT and WORD are the two 
sides of the Motion of MIND, hence the 
THOUGHT of God is also the WORD of 
God. It is the "God-said" repeated so many 
times in the first chapter of Genesis — the 
"Spirit of God that moved;' MIND'S Creative 
Power; the Utterance of God. How does 
MIND utter itself? As you and I speak? No. 



180 THE SCIENCE OF SCIENCES. 

MIND utters itself by means of THOUGHT 
with its other side, WORD. 

God is and God does, and all that God is 
and does is expressed in Man — its Effect; thus 
Man is, and Man does also. Then if "God- 
said," Man also has the power to speak. "God 
hath said 'Let there be, and there was." In- 
dividual being uttering itself by means of soul 
says, "I am" — what? Why, according to his 
word, for whatever he affixes to the "I am" 
will be created for him, as he is the user of the 
Creative Power. 

If he says "I am," according to the natural 
idea of himself, it will bring him experience. 
If he says "I am," according to the spiritual 
Idea, it will bring him revelation, and this will 
bring to manifestation the "I am that I am," 
which is his original Likeness to God — the 
Christ, the full Product of the God-said. 

Jesus, the Christ, the one who knew all 
things, said, "The zuords I speak unto you, they 
are Spirit; they are Life." Where do we find 
Spirit and Life? Two aspects of MIND, the 
One and Only Creator, Evidently Jesus' words 
were creators. 

One of our American poets defining the 
nature of Deity gives us a broad suggestion if 
we can grasp it. He says: "God is that bound- 



THE SCIENCE OF SCIENCES. 181 

less Sea whose shore is Speech." A wonderful 
statement if correctly viewed. Speech is the 
outer manifestation of Intelligence. Speech, 
or Language, is the voicing of THOUGHT, 
and THOUGHT is the Motion of MIND. 

There could be no words, good, bad, or in- 
different, without Intelligence back of them 
near or remotely. There could be no Sun's 
rays were it not for the Sun back of them. 
The rays may be perverted in their uses. 
Through focalization at a given point they can 
be used for injury instead of beneficence, but 
this does not alter the rays nor disturb the 
nature of their source an iota. An ancient 
mystic says, "Words do not lie." Nor do they; 
it is their combination that makes the false- 
hood. 

THE LIVING WORD. 

Let us now consider the classification of 
words. What are we to understand by the 
Living Word? All those words which contain 
Truth. Such words as are in perfect agree- 
ment with divine Principles. The positive 
Truth of Being. Words which contain God- 
Life, God-Spirit, because they are in eternal, 
harmonious accord with Life, Spirit, Sub- 
stance. Such words as are employed when 
making the application of Absolute Truth to 



182 THE SCIENCE OF SCIENCES. 

all error. The words that are used in defining 
the nature of all that which is related to First 
Cause. 

For example: when we say, "God is the 
One and Only Life, Substance, Intelligence; 
the One and Only Love, Spirit, MIND; God 
is Omniscience, Omnipotence, Omnipresence; 
God is All in All," we are speaking Living 
Words, the pure Truth. 

When we look out upon the objective world 
and what is taking place therein, and say, 
"there is no reality in materiality; no power in 
sin, sickness, sorrow, and lack because God, 
the Absolute Good, is the Only Presence, 
Power, and Reality," we speak Living Words. 

With reference to ourselves, if we say, "By 
virtue of the Law of Cause and Effect I am 
a spiritual Being; mySubstance is the unchang- 
ing Substance, MIND, and I am the Same al- 
ways — and this Sameness is God-likeness. I 
am, therefore, not subject to disease, loss, acci- 
dent, nor death; I am the Image of God; the 
full, complete Individualization of my Cause. 
God is my Wisdom, Love, and Power. God 
is my health, peace, strength, and joy. I live 
move, and have my Being in the Almighty; 
these are all Living Words. Those words 
which declare our relation to the Infinite by 



THE SCIENCE OF SCIENCES. 183 

means of our permanent, changeless Being, 
go to make up Living Words. 

THE UTTERANCE OF WORDS. 

The utterance of words is the individual 
use of them. If we want the result of Living 
Words we must speak them. Each must speak 
words of Truth for himself, or herself, if he or 
she wants to be made every whit whole even as 
already created, and this means a great deal 
more than ordinary healthfulness. 

The Centurion of the New Testament said 
to Jesus, "Speak the Word only, Lord, and my 
servant shall be healed." The ''Only Word" 
is the Living Word, and the soul is to be healed, 
or, lifted up from the plane of personal sense 
to the realm of spiritual knowledge; from the 
region of limitation to the consciousness of its 
unlimited possibilities, and the Only Word is 
the mighty lever that is to do the uplifting. 
All we need to do is utter the Word; it does the 
work, not we personally. To illustrate: sup- 
pose one wants to break a window; for that 
purpose he throws a stone at it and it is broken. 
Did he, or the stone, break the window? Cer- 
tainly he had a hand in it, but the stone did the 
immediate work. So the Only true and Liv- 
ing Word does the work; having tittered it, 
our part is done. 



184 THE SCIENCE OF SCIENCES. 

INDISCRIMINATE WORDS. 

Under this head we classify promiscuous 
words, such as we use in our daily intercom- 
munication, and these also are uttered. Some 
of them are beautiful, harmless, useful. Others 
are not so; they are baneful, unprofitable, det- 
rimental, hurtful, and now we see that "for 
every idle word a man must give an account" 
because of the Creative Power in it. 

Error words are very remote from God- 
MIND, nevertheless have latent in them the 
same producing power. However, there is not 
the same volume of Force in the error word 
as in the True words, for these are directly re- 
lated to MIND; are in and with MIND. 

Truth Words are ever living things. Their 
Vibration keeps them alive forever. All words 
for their perpetuity or transient endurance 
depend upon their vibration; their vibration 
depends upon their quality, and we as souls 
regulate their quality by the use we make of 
them. We, as souls, are not creators in the 
absolute sense, for God only is absolute Cre- 
ator, but we are very near akin, for we are the 
users of the Creative Force. 

Speaking the same words over and over, 
dwelling upon them silently or orally, helps to 
fix the conditions that words create. Will 



THE SCIENCE OF SCIENCES. 185 

Carleton, the poet, says: "Unspoken words 
may sometimes fall back dead; but God him- 
self can't kill them once they are said." How- 
ever, the true word can overcome the error 
word. 

Our modern scientists prove to us on the 
plane of Nature that sound, form, and color 
are an eternal trinity. "Speech" is a variety 
of sound. Every uttered word, whether silent 
or audible, produces form and color. It is a 
well-known fact that in the interior world 
there is a class of creatures that has no other 
language than colors; it is their speech, or 
mode of communication. 

Everyone has his invisible color. Indeed, 
all colors are at our disposal, and we can 
change our tint many times in a day if we 
know how. We change our mental hue by 
changing our words. As our words rise to 
the quality of the Living Word our color rises 
also, until it reaches the colorless, translucent 
white. "According to your word will it be 
unto you." 

Is it any wonder that the Nazarene, who 
knew all things, said: "Take heed to your 
words!" Also, "Let your conversation be nay, 
nay, and yea, yea" — denials of error and affir- 
mations of truth, and one should never make 



186 THE SCIENCE OF SCIENCES. 

a denial without following it immediately with 
an affirmation of truth, otherwise he leaves a 
vacuity. (Denial) I am not tired, (affirma- 
tive) because God is my inexhaustible strength. 

Some exponents of spiritual Science do not 
approve of the use of denials. Here is an il- 
lustration that may prove their value to new 
beginners. Suppose you purchase a field jn 
which you wish to raise flowers, but at the 
time of purchase it is full of weeds. What is 
the first thing you would do? You certainly 
cannot plant flower seeds in a garden over- 
grown with weeds. There must be some weed- 
ing done. Denials are the weeding. Affirma- 
tions the new planting. It is doubtful if any 
soul enters this new field of existence with a 
weedless garden. 

Paul says: "In the Jesus day it will be yea, 
yea;" when we have arrived at that stage of 
growth affirmations only will be necessary; 
meanwhile the beginner may find denials 
helpful. 

David, the Psalmist, knew the weight and 
power of words, or his aspiration would not 
have been, "Keep a watch, O Lord, over the 
door of my lips." Again he said: "Hemoveth 
his lips (that's all) and evil cometh to pass." 
Truly, "according to your word will it be unto 



THE SCIENCE OF SCIENCES. 18? 

you," is not an empty, unmeaning law, for the 
power which is in all words is creative. 

THE NATURE OF WORDS. 

Having found that the origin of speech pri- 
marily is traceable to First Cause, let us now 
examine the nature of words. We read in 
Genesis first chapter, that everything has its 
seed within itself and produces after its kind. 
We see this as a law obtaining throughout the 
various kingdoms of Nature. No one ever 
knew an orange-seed to produce a pear tree. 
(We do not take grafting into consideration 
at this point.) 

It is an incontrovertible law that, "men do 
not gather grapes from thorns, nor figs from 
thistles," but every seed produces after its own 
kind and not another.. 

In the New Testament the Great Teacher 
had a custom of teaching the multitudes in 
parables, but in privacy with his disciples he 
gave them the inner meaning of these, and of 
that parable of the Sower and the seed, as 
narrated by Luke, he said, "The seed is the 
Word (of God)." Then if the Word is as the 
seed the nature of the Word must be the 
same as the nature of the seed, and must pro- 
duce after its kind. Speaking the word is 



188 THE SCIENCE OF SCIENCES. 

implanting the seed, and the soul — our self- 
consciousness — is the garden in which it is 
planted. 

Where shall we look for the harvest? Just 
where we have planted. "Whatsoever a man 
soweth," and he is incessantly sowing word- 
seed, "that shall he also reap." 

What shall the harvest be? Word for word 
exactly as we have sown consciously or uncon- 
sciously. But what the actual harvest shall be 
we do not fully know as yet; we are just begin- 
ning to learn what certain kinds of words con- 
tain. For example: suppose you had never 
seen an apple tree and some one would show 
you the tiny, plain, brown, insignificant look- 
ing apple-seed, would you ever imagine that, 
potentially in that mute little object was the 
great, beautiful apple tree with its hundreds 
of branches, leaves, blossoms, and bushels of 
fruit? You would doubtless exclaim "Incred- 
ulous!" did not you know. 

But we do know about the apple-seed, and 
we may know of the Word-seed also. The 
word "hate" embedded in the soul may con- 
tain a murderous tendency that will be trans- 
mitted to posterity for generations; and the 
word "love" implanted in the soul, a tendency 
to compassion and self-sacrifice for genera- 



THE SCIENCE OF SCIENCES. 189 

tions. Our words of to-day create conditions 
for unborn generations to come. Will it not 
be wise to obey the admonition, "Take heed 
to your words?" 

Now we understand what the Great Teacher 
meant when he said, "By thy zvords thou art 
justified, and by thy zuords thou art condemned!' 
God does not condemn us — "Out of thine ozun 
mouth will I condemn thee." We are either 
condemning or justifying ourselves continually 
by the words we speak. 

When we speak from the standard of True 
Being we are justifying ourselves — saving our 
souls; but when we speak of ourselves from the 
standpoint of mortal sense we are simply pil- 
ing up condemnation and wrath which we will 
have to remove sometime. 

As we justify or condemn ourselves we do 
the same for others. "No man liveth to him- 
self alone;" there is but One God, and but One 
Man, because there is but One First Cause and 
its Effect, and every living soul is that Man in 
its relation to God; hence, if we are "lifted up" 
we will draw all men up, "that where we are 
they may be also." It is well for us (as one 
has said) if we see "there grows in every 
soul — as in a shrine — the Likeness to the Ab- 



190 THE SCIENCE OF SCIENCES. 

solute, Eternal, Almighty God, and render 
unto Deity its very own!' 

We read in Scripture: "He that will love 
Life, and see good days, let him refrain his 
tongue from evil, and his lips that they speak no 
guile." It was said of the Nazarene, "Neither 
was any guile found in his mouth." And he 
himself taught: "Not that which goeth into the 
mouth defileth the man, but that which com- 
eth out of the mouth." What comes out of 
the mouth? Words. Paul says: "The un- 
bridled tongue is full of deadly poison. Where 
does blood poison come from? Poisonous 
words — not inanimate objects. 

The prophet Jeremiah says, "Every man's 
burden shall be his own word." Then we make 
our own burdens. The words that we speak, 
are they words of life, health, strength, plenty, 
peace, joy, power; or are we burdening our 
own souls and the undeveloped souls of others 
with idle words? An ancient mystic tells us, 
"Our words become records in God's courts; 
they are laid up in the archives as witnesses 
either against us or for us." "According to our 
words will it be unto us." 

Solomon, accounted the wisest man, sums 
up the situation in a very few words when he 
says: "Life" and "death" are in the power oj the 



THE SCIENCE OF SCIENCES. 191 

tongue!' If Life and death are in the power 
of the tongue, then everything that pertains 
to Life and death is also in the power of the 
same instrument of speech. What pertains 
to Life? Health, strength, peace, prosperity, 
and power. What pertains to death? Sin, 
sickness, sorrow, and fear. Life and death are 
passive foods on the table of Existence. Of 
which are we partaking? Solomon also says: 
"A man shall eat good 'by the fruit of his lips!' 
What is the fruit of the lips? Words. 

Another statement from the Bible: "The 
fruit of your lips shall be created unto you." 
Certainly it will be so, for every word is a crea- 
tor of less or greater magnitude. This is one 
of those marvelously simple truths that some 
do not even want to accept because of its very 
simplicity. "We have always talked — used 
words" — they say. "It is such a commonplace, 
everyday matter — it can't amount to any- 
thing." History repeats itself; "can any good 
come out of Nazareth?" The Almighty Power 
is back of Nazareth, and back of words. 

One says, "Words are cheap." Are they 
indeed? We may find them the most costly 
of anything we possess — "the fruit of your lips 
shall be created unto you." 

It is said that, "held in solution in the men- 



192 THE SCIENCE OF SCIENCES. 

tal atmosphere (sometimes called cosmic 
ether) is everything that heart can wish and 
soul desire, and it will answer to its name if 
called upon." Emerson must have perceived 
this to be a truism when he said: "Send forth 
your word, and though it takes a thousand 
years, and travels through Immensity, it will 
return to you," and with gathered volume of 
like quality. This is but a reiteration of Jesus' 
words when he said: "My words shall not re- 
turn unto me void." He knew the power of 
words, and we may know. The promise is: 
"I will make you to know the certuinty of the 
words of Truth." 

Send forth your words for wisdom, light, 
truth, knowledge, purity, courage, faith, and 
they will return to you with gathered volume 
of like quality as sure as the echo resounds 
from mountain peak to mountain peak. 

If we are wise we will take heed to our 
words when speaking of others, for we are our 
brother's keeper. We never talk about any- 
one but we set his soul vibrating with the qual- 
ity of the words we speak. Better extol one's 
virtues, exaggerate his goodness, rather than 
underestimate from a human point of view; 
and this can be done conscientiously if one 
sees that over and back of every soul there 
waits the Perfect, permanent Being. 



THE SCIENCE OF SCIENCES. 193 

We are told in the Scriptures "to take 
unto ourselves words and return to our Lord." 
Every soul must return to whence it came. It 
is the Soul's foreordained destination. "We 
came forth from the Father," even as our Elder 
Brother — blessed be his footsteps, for he made 
his own way out of the woods of ignorance 
thereby clearing a pathway for us — "into the 
world," and we must leave the world behind 
us returning to the Father, and Living words 
will be our passport every step of the way 
from the plane of sense consciousness to the 
realm of Spirit. 

Honore de Balzac gives us two marvelous 
statements that prove the power of Words. 
He says: "Speech moves the Universe." Why 
should it not when the Universe is the product 
of the "God-said ?" When a man speaks words 
of Truth from the center of his Soul why should 
not the Universe vibrate to its confines? Who 
shall say it does not? 

He also said: "There is a mysterious spirit 
hidden in human speech!' What "spirit" is 
this? It is the "Spirit of God" — the Creative 
Power. Is it strange that our words are pro- 
duced for us when in them lies hidden the all- 
Producing Power? Every word has in it, 
latent, the force that will unfold and perfect it. 



194 THE SCIENCE OF SCIENCES. 

Then, when we speak the "Living Word," 
it is no longer our word, but the God-Word 
uttering itself through us. Small wonder is 
it that Jesus said, ''They to whom the Word 
of God shall come shall be as gods. Living 
Words are "the Mills of the gods; they grind 
slowly (sometimes, but none the less) exceed- 
ing sure." Another place in the New Testa- 
ment we read an important statement bearing 
on the power of words. It has lain there 
openly well-nigh two thousand years, and only 
to-day is its valuable significance discovered. 
Jesus had been speaking of a man's faith, and 
he then adds: "but shall believe that those 
things which he saith shall come to pass, he 
shall have whatsoever he saitJi!' Do we need 
anything stronger than this to confirm the 
statement, "According to your word will it be 
unto you." 

It is in accord with the law of sowing and 
reaping, and this law is none other than the 
Law of cause and effect — the great First Law 
of the Universe. This is also the Karmic law 
of Theosophy, and it is an incontrovertible 
law, but a later teacher than Gautama Buddha 
has supplemented this law for us. He said: 
"Every plant that my heavenly Father hath 
not planted shall be rooted up." Ah, then we 



THE SCIENCE OF SCIENCES. 195 

need not fold our powers away in a napkin, and 
suffer out our Karma. We can go to work 
with our denials and affirmations, pluck up 
root, branch, seed, and blossom, every weed 
from our Soul-gardens, and cast them over the 
fence into their native nothingness. 

This law of cause and effect has been our 
"schoolmaster," and a rigid, inexorable one it 
has been. It has not spared us one pang of 
suffering, neither can it withhold from us one 
blessing now that we become the conscious 
users of it. Knowing the power of words we 
can, through the use of Truth-words, have 
created for us the new Heaven and the new 
Earth. 

We have been eating our words whatever 
their quality, but now with spiritual self-knowl- 
edge we must make the Living Words flesh. 
Every living soul has four offices to fill. These 
are prophet, physician, priest, and king. We 
have been prophets ever since we could lisp, 
for every spoken word is the prophecy of its 
own fulfillment. Words are cause and words 
are effect. 

Then we can predetermine what our future 
shall be; we have it on our own lips. As we 
begin to prophesy in the name of the Lord — 
our Perfect Being — we begin to get well our- 



196 THE SCIENCE OF SCIENCES. 

selves and help others to do so. Later we be- 
gin to minister to our own souls the Bread of 
Heaven. We shall reach up to the Open 
Fountain and have our cups filled to over- 
flowing. And through the power of the Liv- 
ing Word we shall become kings in the do- 
main of our soul realm — and this means more 
than can be expressed in words, potent as they 
are. 

But we must give our words time to fruit. 
Every seed will produce after its kind, but be- 
cause we do not see the fruit at once it does 
not follow that we shall not later. The prom- 
ise is, "in due season," and words have their 
seasons just as seed in the natural world. In 
the Spring we plant the lesser vegetables, and 
in the same season we gather them. We also 
plant corn in the Spring, but we do not har- 
vest that till Autumn. In the Spring we plant 
a peach-seed, but we do not gather peaches 
for years, yet we know that if the conditions 
are kept, plenty of sunshine and rain, we shall 
surely have the fruit in due season. 

If we only had as much faith in word-seed 
as we have in nature's, how much more pa- 
tience we would manifest. We all need the 
lesson on importunity. "If words are so pow- 
erful, what is the need of repetition?" asks 



THE SCIENCE OF SCIENCES. 197 

one. There is another factor to deal with — 
the soul — and the Words of Life, Love, and 
Truth must be planted deep; watered well with 
repetition, and given the sunshine of faith, for 
the soul's sake. 

As we progress in spiritual knowledge we 
shall not do so much idle talking. "He that 
hath knowledge spareth his words," we are 
told. But the Living word will be nigh thee 
continually, even in thy mouth. 

Paul sums up the whole matter thus: "If 
any man offend not in word, the same is a per- 
fect man and able to bridle the whole body." 

Living words will make the Living God — 
the Word made flesh. We have had one exam- 
ple of this and his glory was the effulgence of 
the Brightness of the Absolute. But Balzac 
speaks of even a higher possibility — that of the 
-Flesh becoming "the Word" and It the utter- 
ance of God. 



CHAPTER XVII. 

THE VALUE OF THE IMAGINATION. 

Gradually we are learning that MIND is 
Supreme. It is the Only Life, Substance, and 
Intelligence. Mrs. Eddy says, "Every object 
in the material universe must be translated 
into Thought whose Substance is MIND." 
Mrs. Gestefeld says, "God and Nature cannot 
be divorced." Paul says, "For the invisible 
things of him, from the creation of the world, 
are clearly seen, being understood by the things 
that are made." 

All these statements could be made regard- 
ing every circumstance, condition, experience 
and event also, for these are traceable to men- 
tal conceptions back of which mental power 
is MIND. It is not the Author of the concep- 
tions, but it is the Author and sustenance of 
that which conceives. Hence, reduced to a 
final analysis it is not straining a point to say 
that MIND is Supreme; MIND is God. 

But before we had this right* and true con- 
ception of Deity, if we recognized God at all, 
with many of us it was that of an anthropo- 
morphic Deity — a humanized God enthroned 



THE SCIENCE OF SCIENCES. 199 

in some far-away well-nigh inaccessible glory; 
a locality beyond the reach of any soul before 
it had thrown off its habiliment of dust. 

Had we been told that here and now, while 
wearing the flesh, we could — at least approxi- 
mately — know God, see the individual Christ, 
and enter Heaven, we would have doubted 
more than Thomas of old, and declared these 
possibilities unattainable. But to-day spiritual 
knowledge proves these to be not only possible 
but probable. 

The old theological view of God was very 
vague, indefinite, unsatisfactory, and altogether 
a very far-away Deity, notwithstanding Paul 
had already told us, "God is not far from any 
one of us, for in God we live, move; and have 
our Being." 

How can this be otherwise than true when 
our true Being, our Individuality, is God-de- 
rived, conditioned, qualified, sustained and 
empowered. Our Being is totally dependent 
upon Deity for all that he has, is, does and 
can do. The Great First Cause — the Imper- 
sonal, Absolute, Eternal Good, is Man's only 
Life, Substance, Intelligence, Love, and Power. 
All his faculties, abilities, and capabilities are 
from God-Mind. Our true, substantial, ever- 
abiding Being has no other source, origin and 



200 THE SCIENCE OF SCIENCES. 

supply but God. Paul is right again when he 
says: "Other Foundation can no man lay than 
is laid!' 

How then can we be any nearer to God 
than we already are in Being? Our oneness 
with Infinite MIND, Substance, and Intelli- 
gence is irrevocably fixed, for God and our 
Real Being are forever inseparable, coeternal, 
interrelated by virtue of the Law of Cause 
and effect; it is the "divine necessity." Nearer 
to God we cannot be — In God we live and 
move eternally. Where God is we are; and 
where we are God is. 

But what indisputable evidence have we as 
living souls of our oneness with, and nearness 
to, God ? Paul would not have made that state- 
ment without some good authority. Is it not 
our use of the Power to Think? That we can 
and do think; that we are thinking beings, this 
is our irrefutable evidence of our nearness to, 
our oneness with, God. The Power to Think 
is our birth-mark as Sons of God — offsprings 
of MIND. Could a thinking being be the 
product of anything save MIND? Or, could 
Mind be made known through anything else 
except a thinking being? Then we have the 
ever-present evidence of our unity with God. 

The connecting medium between MIND 



THE SCIENCE OF SCIENCES. 201 

and our Being is THOUGHT. The connect- 
ing link between our Being and MIND is the 
Power to Think, and we, the living souls who 
are the practical, actual, self-conscious think- 
ers, actors, doers, complete the unification of 
the Factors of Creation. God is Conscious- 
ness itself; the Image of God is The Conscious 
Being potentially Self-conscious, and Soul is 
this potentiality manifesting. 

If MIND and Life are synonymous terms 
in meaning, living being and thinking being 
must be also. What then is it "to live?" "to 
exist?" Primarily, it is "to think." Thus we 
as souls always think, sleeping or waking, here 
or hereafter; on the subjective or objective 
planes of existence we think. Is not it of 
some importance that we know how to think 
and what to think? that we have a perfect 
standard by which to gauge our thinking, 
when we learn that the entirety of our exist- 
ence is made up of thinking and its conse- 
quences? 

Some people try to promulgate the doctrine 
that we must stop thinking. How is this pos- 
sible? As long as MIND is, Man is; as long 
as MIND does, Man must do, for the Power 
to Think is the channel through which the 
Primal Energy continues its operation. The 



202 I HE SCIENCE OF SCIENCES. 

Power to Think is its "inlet," and thinking — 
the soul's action, is its "outlet." Hence, it is 
as impossible to cease thinking as to cease liv- 
ing. 

We had better learn how to think in unison 
with the Infinite, for if we must live forever 
we must think forever, and would do well to 
heed Paul's injunction, "Let this Mind be in 
you that was in Christ Jesus"; and again he 
assures us, "Ye have the Mind of Christ," and 
the "Mind of Christ" is the Infinite MIND. 

Potentially, every living soul has the same 
consciousness, characteristics, nature, abilities 
and powers of Jesus Christ. The difference is, 
he manifested his, while we are only on the 
way to that ultimate. We all have the same 
power of imagery as he also, but in our igno- 
rance we have very lightly esteemed this won- 
derful ability. But since we have learned that 
man is not a corporeal structure of flesh, bones, 
muscle, and tissues, on the contrary the off- 
spring of Mind, we find we must reckon with 
the Imagination, otherwise we are reckoning 
without our host. The Imagination can no 
longer be disregarded. It is one of the prin- 
cipal and most valuable powers of Man. It 
belongs to our Being as do all the senses, fac- 



THE SCIENCE OF SCIENCES, 203 

ulties, and capacities, but the soul is the user 
of it. 

The relation between Man and the Imag- 
ination is the same as between the workman 
and his implement — a tool that can do oppo- 
site kinds of work equally well. For example: 
you can dig a hole with a spade, and also fill 
the hole with the spade. So this capacity is 
the image maker and the image breaker. It 
is both constructive and destructive — builder 
and iconoclast. It is the power to idealize; to 
select ideas and combine them into a whole. 
A "watch" is one whole object as an idea, but 
how many lesser objects are involved in its 
construction. The Imagination conceives, se- 
lects, and combines, and this power is never 
weary, never idle, never wears out. 

It is we who are the users of it that get so 
tired and wish we could stop imagining. This 
is impossible, but we can rest ourselves with 
this same power if we will but change the 
images (ideas) we conceive. What kind of 
images are we forging in our mental labo- 
ratory, and with what pattern are they en- 
graven? People say "life is such a treadmill 
round of existence." It will cease to be so 
just as soon as we cease holding the same 
treadmill round of images, day after day, in 
our mental repositories. 



204 THE SCIENCE OF SCIENCES. 

We get into mental grooves, and the deeper 
the groove the harder it is to extricate our- 
selves. It requires a little time to eradicate 
an image that has become almost indelibly 
imprinted on the soul, by continually impress- 
ing that image on the sensitive, plastic con- 
sciousness. Change the order or grade of the 
images and you change the currents of exist- 
ence. Instead of holding images of doubt, 
worry, anxiety, fear, suspense, uncertainty, 
conceive the images of trust, courage, hope, 
peace, all godlike images, and it will become 
a delight to imagine. 

The Imagination is both voluntary and in- 
voluntary. Do we control it, or does it control 
us? If we use it, it is the former; if it uses us 
it is the latter. It is our best friend or our 
worst enemy — most efficient servant or most 
disastrous foe. We must educate, train and 
govern it. We could not have a dollar to our 
name if it were not for the imagination. Every 
object about us, every invention from a pin to 
the x-ray, is the product of the imagination. 
It is the re-creative power in existence, and as 
such a most valuable possession if rightly used. 

Seeing that Man's Power to Think is the 
Forming power, the Imagination the construc- 
tive, selecting, and combining power, can not 



THE SCIENCE OF SCIENCES. 205 

we perceive that every thought we think, every 
idea we conceive takes form, transient or per- 
manent, according to the intensity and tenac- 
ity with which we hold it, either in condition, 
event, circumstance, or object — all in fact that 
goes to make and fill up our daily existence? 

If we could see immediately the shape or 
form our ideas take we would need no further 
evidence to convince us of the Creative Power 
of Thought, and the re-creative power of the 
Imagination. But a period of time intervenes 
between our thinking and the conception of 
our mental images, before they have actual- 
ized, objectivated, or become external; mean- 
while we have forgotten all about them. Then 
when we meet with the various circumstances 
and events in existence we wonder where they 
came from, and we are simply confronted with 
our own thought-forms and mental images. 

Shakespeare tells us: "Imagination bodies 
forth — or gives definite outline to — the forms of 
things unseen? T.here is no vacuity. What 
we call "space" is filled with thought-forms, 
which, sleeping or waking, constantly supply 
our Imagination. Our dreams at night are 
the result of uncontrolled Imagination. If we 
desire to change the character of them we 
must control the Imagination in our wakeful 



206 THE SCIENCE OF SCIENCES. 

hours; then, before long, we shall hold the 
reins of government at night in sleep also. 

"Shape" and "form" we understand cover 
a wider range of meaning than objects only. 
We "shape" our circumstances; we "form" 
events, conditions, environments. You had a 
discussion with a friend yesterday, what was 
the "form" of your argument? Everything 
has "form." So by the right use of the Imag- 
ination if we are not satisfied with our present 
situations, environments, conditions, we must 
put our Imagination to work for us on oppo- 
site lines. We have the power in our own pos- 
session to do so. 

Building castles in the air is more potent 
than we deem. Our castles are our ideas; the 
air, the cosmic ether — the background of all 
forms. We attract to us the conditions we 
think, and repel those we do not imagine. 
Then if we are wise we will never imagine 
ourselves in a burning building; nor falling 
down an opening; or over a precipice; or down 
a flight of stairs. We will not imagine our- 
selves or those dear to us meeting with all 
kinds of accidents and misfortunes; reverses 
and diseases. But we will guard our valuable 
constructive and destructive* power as we treas- 
ure our blessings. We will direct it to repro- 



THE SCIENCE OF SCIENCES. 207 

duce the good only. It is God's Imaging 
Power expressed in our Being, used by the 
soul. Hence its value. 

FURTHER CONSIDERATION. 

In the last chapter it was stated that the 
substance of this knowledge in its application 
could be encompassed in two short statements, 
one of which we have already considered, "Ac- 
cording to your word will it be unto you." The 
other is a companion to it: "As a man think- 
eth in his heart so is he. Shakespeare was 
right when he said, "There is nothing either 
good, or ill, but thinking makes it so. 

In the Scriptures we have so much to verify 
this statement; for instance: "Surely, as I have 
thought so shall it come to pass." Elsewhere 
we read: "I will visit evil upon this people, 
even the fruit of their thoughts." Then, with 
reference to the Imagination, we read: "For 
the imagination of man's heart is evil from 
his youth" (by reason of his youth). Does not 
this account for all the misdoings of the infant 
degree of soul. It perverts the use of this 
power. Every degree of soul has its power 
of imagery and this will rise higher and higher 
as the soul gains in self-knowledge, until it 
can grasp and hold the highest Ideal — God's 
IDEA — and impress this on its soul. Then 



208 THE SCIENCE OF SCIENCES. 

will be fulfilled to this degree of soul the 
promise: "When the people have one language, 
nothing that they can imagine to do shall be 
restrained from them." What is this one lan- 
guage? The Truth of Being. That "Word" 
called "the lost." It is not lost; it has simply 
not yet been found by those who have not dis- 
covered it. 

And now we comprehend that everything 
we think, everything we imagine, takes form. 
"Fear" will take various forms; it will bleach 
black hair white in a few hours, and produce 
other forms equally surprising. Violent anger 
will produce the "form" of palsy. Grief will 
acidify the blood giving a "form" of rheuma- 
tism. Love will act like iron in the blood and 
give a "form" of strength. Doctors talk wiser 
than they know when they speak of "forms" 
of disease. Shakespeare tells us that "jeal- 
ousy is a green-eyed monster;" an ugly form, 
surely, and envy, covetousness, and malice are 
of like species. 

One writer tells us that if a proud man 
could see what was forming in his heart, he 
would be frightened. No doubt, since pride 
is one of our most dangerous faults, and pro- 
lific of some of the most disastrous conse- 
quences in the flesh. We all need to cultivate 



THE SCIENCE OF SCIENCES. 209 

voluntary humility. "He that humbleth him- 
self 'shall be exalted." Pride is a subtle error. 
It is said that Benjamin Franklin had spent 
all his life — so it seemed — trying to overcome 
pride and cultivate humility, only to find at last 
that he was proud of his humility. 

To be meek and lowly of heart does not 
detract from nobility of character; it adds to 
it. The most powerful and majestic Being 
that ever trod this Planet was the Personifica- 
tion of voluntary humiliation. Then let us get 
rid of this "incubus" deliberately, and not wait 
for the rod of correction with its stripes to 
compel us to let go through bitter experience. 

As we grow in the realization that we are 
mental beings, not physical shapes, we will 
be able to trace the relation between certain 
faults and forms of disease. But we need not 
give our attention to this; gradually it will 
dawn upon us. What we do want and need 
is to get rid of all forms of disease, and to 
accomplish this we must reject from our self- 
consciousness every thought we do not want 
to see externalized; discourage and dismiss 
every idea we do not want to become actual- 
ized in our daily existence, as event, condition, 
environment, so that there will be no possi- 
bility of generating and accreting error forms. 



210 THE SCIENCE OF SCIENCES. 

We are constantly using the great resistless 
Creative Power — Thought-Force. We have 
been like children playing with electricity. It 
is marvelous that we have escaped as well as 
we have. What are we letting it produce for 
us? We let according to the purport and char- 
acter of our thinking and imagining. This 
Thought-Force that produces everything for 
us is Neutral. We qualify it in the way we 
use it. "Fire" is a force which can be used for 
good or ill. So is Creative Force. 

We must determine how we will use it; 
with whose image and superscription we will 
let it impress our souls. To which will we 
confine our thinking and imagination? God's 
Image or Man's image? The spiritual Being, 
or the human Shape? Mortal sense laws — I 
am but dust; born in sin and iniquity; doomed 
to suffering, sorrow, destruction, and death? 
Or God's Law — I am spiritual; never had a be- 
ginning and can never have an ending; I am 
free from sin and all unrightness; destined 
to rise above all limitation and unwelcomed 
conditions? 

How muchof this priceless Creative Energy 
we waste daily and hourly with aimless, pur- 
poseless, idle thinking; half the time not know- 
ing what, or how we are thinking; mentally 



THE SCIENCE OF SCIENCES. 211 

indolent; just drifting along with any thought 
current, until suddenly we are caught in some 
mental whirlpool and down we go. Then, 
"Out of the depths have I cried unto thee, O 
Lord" will be our lamentation. 

Instead of dissipating we had better con- 
serve this valuable Force, for by so doing we 
can draw into our self-consciousness all the 
spiritual riches that the universe holds. We 
conserve it through watching how we think, 
imagine, speak. Jesus said to those who were 
his professed followers: "Could ye not watch 
with me one hour?" How is it with ourselves? 



CHAPTER XVIII. 

THE POWER OF SUGGESTION. 

This subject occupies a conspicuous place 
to-day and is of universal interest. But there 
are several steps preceding it which lead up 
to and substantiates it. These we will touch 
upon briefly. We are still dealing with the 
existent soul. After the infant Adam had 
made the mistake of supposing the physical 
Shape was man, another followed quickly in 
its wake, that of supposing we are all separate 
beings as our Shapes would indicate, while the 
truth of the situation is we are all united on 
the soul side by one common mental atmos- 
phere, although invisible. 

Our souls are on the psychic plane now. 
We only face this way, looking out through 
this narrow aperture (Shape) in the wall of 
the world, instead of looking within, into the 
large soul room where we actually exist even 
now. Do we see each other's souls? No. 
They arc hidden behind the flesh. Even if 
we see astral forms we do not see souls. We 
can no more outline soul than we C3.n feeling. 



THE SCIENCE OF SCIENCES. 213 

We sense souls; recognizing them through 
their quality. 

Then, on the soul side the mental atmos- 
phere is one, just as the physical atmosphere 
is one on the visible side of existence. Here 
the material atmosphere is the connecting 
medium between us as personalities; on the 
soul plane the mental is the connecting me- 
dium. Here we inhale and exhale from a 
common physical fund; on the soul side we 
breathe in and breathe out from one universal 
mental store. 

The mental atmosphere is filled with 
germs, the result of generation upon genera- 
tion of undeveloped souls thinking. Our ac- 
tual breathing is our thinking, and if we do 
not watch our thoughts we breathe them in 
continually; and whatever we take in we give 
out. Our soul-bodies are like sponges; every- 
thing that passes through them leaves a de- 
posit of its kind. 

There are such things as "germs/' but they 
are mental before they are material. All con- 
tagion is mental, not physical. We do not 
carry diseases in our clothing; our fears gen- 
erate and incubate them. But is it not grati- 
fying to know that health is just as contagious 
as disease, wealth as poverty, joy as sorrow? 



214 THE SCIENCE OF SCIENCES. 

Paul says: "We wrestle — not with flesh and 
blood" (we have no conflict with the Shape) — 
"but with principalities and powers." Every- 
one's mentality is a principality, and his Imag- 
ination a power. These are the unseen forces 
and their products with which we have to deal. 
If they were visible the battle would not be so 
hard; but as it is we contend with them in the 
dark. 

However, we, must not lose sight of the 
fact that these germs are not the created 
things of God; not the spiritual verities of our 
Being; they are only the temporal unrealities 
in existence. But they can be fed or starved. 
We feed them by dwelling upon them; exam- 
ining and wondering about them, and they 
will multiply till their name is "Legion," and 
the young soul is so overloaded and entangled 
in the meshes of its discords that it will drop 
its Shape hoping thereby to escape from them. 

But we can also starve them by refusing 
to entertain them — putting them away from 
us at once, and they will depart, for they find 
no soil in which they can grow. The soil is 
not fertilized with fear, worry, and anxiety. 

The power of resistance to all these germs 
is developing the Individuality. As we en- 
large the capacities of our souls, purifying and 



THE SCIENCE OF SCIENCES. 215 

spiritualizing them, we rise above the plane 
they infect, getting out of their reach. The 
work of the soul is to lift itself out of this 
region, that it cannot be attacked by these in- 
truders. On the plane of "person" we all are 
open to them. 

We need to make ourselves so positive by 
individualization of soul that we will not take 
in disease germs, nor be swept off our feet by 
Thought-currents. Poverty is just as much a 
disease germ as typhoid fever. There are no 
germs more prolific of disease and disaster 
than care, depression, discouragement, com- 
plaining and ingratitude. These are promi- 
nent characteristics of Adam souls still linger- 
ing in the land of Egypt. They float with the 
error current and are liable to be engulfed in 
any stream. 

But as the soul expands, and more of the 
nature of our true Being comes forth to mani- 
festation, we shall grow farther and farther 
away from the liability to diseases and all un- 
welcomed conditions. 

"When the Master of the house has risen 
up and shut the door" of our imagination, the 
thieves can no longer come in and spoil our 
peace. 



216 THE SCIENCE OF SCIENCES. 

ANOTHER ASPECT. 

There is another phase in existence that 
demands our attention. That aspect which 
deals with "Suggestion." This is more than 
a speculative theory because based upon fun- 
damentals, hence the importance of being in- 
formed concerning it. 

Seeing the situation of things — the oneness 
of the mental atmosphere; that souls touch 
and jostle each other although their organ- 
isms are miles apart; that soul contact is as 
certain as that drops of water in the ocean in- 
termingle, you can see that suggestion — also 
called thought-transference, hypnotism, mes- 
merism, mental telepathy, etc. — is unavoidable 
until the soul has reached a certain degree of 
unfoldment. 

Taking Suggestion under the head of 
thought-transference let us analyze its nature. 
It is simply one individual transferring his 
ideas or thoughts to another. All teaching, 
and much of our daily intercommunication, be- 
long under this head. Thought-transference 
is a method, one that is in constant use with 
everyone; but this "method" admits of qualifi- 
cation, and it is qualified by the standpoint 
from which it is used. If from a standpoint of 
base selfishness, a stronger mentality holding 



THE SCIENCE OF SCIENCES. 217 

a weaker in abeyance and subjection, it would 
be called hypnotism. 

A milder form, or qualification, would be 
that of using it for the betterment of others 
to remove disagreeable conditions, but from a 
human standpoint only. The highest qualifi- 
cation that can be given it is from the stand- 
point of the spiritual, and even then it is still 
thought-transference. 

Hence, there is nothing wrong nor bad 
about the method; the right or wrong of it 
depends on how it is used. As some view it 
Mesmer was one of the greatest discoverers 
of his day, in that he descried the power of 
Suggestion. He uncovered a great evil in 
the wrong use of it, but he also made self- 
protection possible through knowledge of it. 

There is nothing more subtle than Sug- 
gestion. The mental atmosphere is as full of 
suggestion as a sunbeam with motes, and igno- 
rant souls breathe them in with every mental 
breath they draw. 

Weapons of steel are no longer needed 
to slay. Jesus' words are verified to-day: "He 
that hateth his brother is a murderer!' Hatred, 
revenge, malice, will deprive a man of ob- 
jective existence more quickly than a bullet 
through the heart, and leave no trace of its 



218 THE SCIENCE OF SCIENCES. 

deadly work. These are forces of their kind, 
and none the less powerful because invisible, 
are we ignorant of them? 

The developing of our Individuality is our 
refuge. With its unfolding we are gradually 
surrounded by an impregnable wall which no 
fiery dart of the enemy can penetrate. "The 
Lord God Almighty encampeth round about 
me as a wall of fire," is a safeguard statement. 

We have been using Suggestion with our- 
selves and for others detrimentally. Now let 
us employ the same power for betterment. 
Suggest good in its every conceivable form, 
and Thought-Force — the omnipotent Creative 
Power — shall bring it to manifestation. 

Every soul in its Being is pre-eminently 
good, invested with God-hood, and right Sug- 
gestion brings the conscious realization of this 
eternal truth. Every soul is a center of Force 
in the universe, and as soon as this is recog- 
nized it is doubly responsible for the manner 
in which it uses Thought-Force through Sug- 
gestion. 

All the forces of the universe are mental 
rather than physical; in ceaseless action; and 
consciously or unconsciously we are handling 
them or they are using us. We have the choice 
of these two alternatives. In the event of the 



THE SCIENCE OF SCIENCES. 219 

latter we are the losers, not the forces; if the 
former — blessed are ye, for all things are yours. 



CHAPTER XIX. 

"WILT THOU BE MADE WHOLE?" 

In the Light of spiritual Science we learn 
of three activities belonging to the universe. 
First is God's Action; second is Man's activity; 
third is the Soul's activity in conjunctive ac- 
tion with God's Power. The first creates, the 
second forms, and the third makes, and is the 
finishing of Creation. 

We have learned that Creation primarily 
and ultimately is one united whole. Individual 
Conscious Being — Primal Man — is at the be- 
ginning of Creation, and Individualized Self- 
Conscious Being — the Real Man — is the ulti- 
mate, or finishing of Creation. 

The Created, therefore, already is; there is 
nothing newly created; what seems new to us 
is the appearing to our self-consciousness of 
that which is eternal in itself. This is all that 
evolution is. Hence there is nothing wrong 
with Creation; all is well with the Universe and 
the world; the only trouble has been that we 
as developing souls have seemed out of focus 
with them, not knowing our relation to them. 
But now with true knowledge we begin rightly 



THE SCIENCE OF SCIENCES. 221 

to adjust ourselves to everything, and as we 
do so we are being made Whole, which is fin- 
ishing Creation. 

This finishing is individual. It is the work 
given every living soul to accomplish. Jesus 
of Nazareth, one who has completed the work, 
left his testimony with us to that effect. He 
said: "I have finished the work thou hast given 
me to do," and he said this while wearing the 
flesh, and walking the streets of Jerusalem 
looking otUwardly\\ke any other citizen of that 
town. 

Each one of us in our order may make the 
same statement for succeeding generations, 
for the same work is given us to do by our 
God-derived spiritual Being whose nature we 
are now manifesting in a degree, and when 
this manifestation is completed we shall know 
our being, know God, and have finished Cre- 
ation, accomplishing a threefold work, and 
surely this is a glorious destiny for the living 
soul. 

Perceiving this work to be individual it is 
easily understood that no one can do this work 
for another. Whoever will finish Creation 
must do his own work. Another can help him, 
point out the way, and teach him how to walk 
in it, but he must walk. A helper is only a 



222 THE SCIENCE OF SCIENCES. 

door through which the Light may come — a 
mediator. The Nazarene said of himself: "I 
am the door; if any man will let him come 
after me." He never forced anyone into the 
kingdom, nor frightened anyone into believ- 
ing in him. He did not proselyte — the mod- 
ern term for which is mesmerize — any into fol- 
lowing him; he left it to the option of one to 
do as he willed. 

We fail to find one instance where it is re- 
corded of any of the world-renowned spiritual 
Teachers insisting on others becoming their 
followers. It is a conspicuous fact in the his- 
tory of the illuminated that they recognize 
everyone's mental rights. They accord to all 
the freedom of Individuality, and this is a 
point that cannot be too frequently and forci- 
bly emphasized. 

We will never gain the freedom of the Sons 
of God ourselves until we give every other 
Son of God his liberty as such. Each in his 
appointed time will do his own work. We 
may and should help, but we should not push. 
The Great God-Impulse will do all the crowd- 
ing souls can bear. 

THE ETERNAL INHERITANCE. 

In the presentation of this knowledge we 
have endeavored to give a general survey of 



THE SCIENCE OF SCIENCES. 223 

the spiritual inheritance awaiting all now, just 
as the science of numbers was here awaiting 
our appropriation long before our attention 
was called to it. There is an individual, undis- 
covered country waiting for- each; it is the 
great "deep" of our own Being. 

What it contains no one can tell another, 
but Paul gives us an inkling when he speaks 
of "things unutterable and full of glory," and 
it is all for you as the offspring of the Almighty, 
heir to all the riches of the kingdom of the 
Absolute Good. We shall all share alike, be- 
ing equally endowed and apportioned. God 
is no respecter of persons. There is but One 
God and one Man, because there is but One 
Creator and one Created as Cause and Effect, 
and individually each is that one Man. Hence 
we are all equally endowed if not yet equally 
developed. We repeat, the difference lies in 
the development, not the endowment. 

Each one's apportionment is a whole cre- 
ation. Can he ask for more? Whatever he 
sees in the world of talent, capacity, genius, 
possession, all are his now. But each must 
make his own individual claim to his inherit- 
ance; affirm his own lawful right to it. Each 
must establish his own self-conscious union 
with the Infinite. This cannot be effected by 



224 THE SCIENCE OF SCIENCES. 

proxy. No one can gain Immortality with 
all that it includes — omnipotent, omniscient, 
omnipresent self-consciousness — for another. 
Each must exercise his own powers, pluck, and 
eat the Fruit of the Eternal Inheritance for 
himself. 

THE SILENT FORCE. 

For the obtaining of this Inheritance we 
shall use the great, resistless, silent Force — 
the Eternal Momentum. There are two valu- 
able features connected with this Power. One 
is that it is silent, and the other, that we may use 
it toour heart's content, for our own advantage, 
and the betterment of others. It can never be 
exhausted. It is as free as the air we breathe. 
It will bring to us, or put away from us, accord- 
ing to our word. 

If we did but realize how rich we are on all 
planes with this All-Producing power in our 
possession and at our disposal, no murmur 
would ever again escape our lips. We have 
simply been misapplying the Great, never-fail- 
ing Providence. But now we know about it we 
have the wealth of the universe within reach, 
and we may scatter it with lavish hand every- 
where. 

Have you ever observed that all the great 
forces of the Universe are silent/ They do 



THE SCIENCE OF SCIENCES. 225 

not proclaim what they are doing, and yet 
they are doing continually. This planet re- 
volves upon its axis at the rate of a thousand 
miles an hour, but how noiselessly. Electricity 
and compressed air are powerful forces, but 
how quiet they are. 

How do flowers, trees, animals, and chil- 
dren grow? The Life-Force is unremittingly 
at work, but how still it is. It is said that Sol- 
omon's Temple was built without the sound of 
a hammer or any other tool. Is not this sug- 
gestive? He must have used this silent Power, 
as we shall do in building our temple, which is 
to be the House of the Living God. 

How does the Sun do its work? Silently it 
warms and lights millions of peoples every day. 
It is no respecter of persons. What a beauti- 
ful lesson there is in the Sun for one who is 
beginning the ministry of silent service for the 
individual, the race, the planet, for we know 
not on what far-distant shore our spiritual 
thought may find its lodging place. It is sure 
to find soil somewhere. 

CURING AND WHOLENESS. 

It is well to distinguish between being cured 
and being made Whole, for these are so fre- 
quently supposed to be identical. Science 
with its hair-splitting distinctions proves they 



226 THE SCIENCE OF SCIENCES. 

are not. Two distinct faculties are especially 
active in these results. One is "Belief" and 
the other is "Understanding." Belief is found 
with the intellectual degree of soul; Under- 
standing with a higher degree of soul evolu- 
tion. 

The believer is never sure of his position, 
hence has no security, therefore no rest. But 
how different it is with a man of understanding. 
He will accept nothing on hearsay. He will 
reason things out, then prove them through 
application, and when he has done so he is 
very positive, firm, and immovable. "A re- 
liable man," we say; "he knows whereof he 
speaks," and what he says will invariably carry 
conviction. 

The believer, as a rule, is the one that wants 
to be cured. The one with Understanding will 
be able to render him efficient service. Un- 
derstanding is the key to the solution of the 
problem how to be made every whit Whole. 

Spiritual self-understanding is greatly to be 
desired. All have this faculty in its height, 
depth, length, and fullness, and when conscious 
of its active presence the rest that is to come 
follows more quickly. The wheel of evolution 
speeds with such velocity one can feel himself 
grow. Paul exclaims: "O for the riches of the 



THE SCIENCE OF SCIENCES. 227 

assurance of Understanding." Carlyle says: "If 
you will plant for eternity, plant into the deep, 
infinite Faculties of Man." Let us say every 
day, "God is my infinite Understanding and 
Wisdom." 

Evidently, then, the result from Under- 
standing must be greater than from belief. 
We shall find their consequences are not the 
same. Curing is only the "sign" that one can 
give another of the power of mental forces to 
control adverse conditions. These signs may 
remove them temporarily, but under favoring 
circumstances they may return, and in all like- 
lihood will, if the root of the error is not re- 
moved. The ax must be laid at the root. 

Again, every known method of medical 
practice; every known therapeutic system, can 
show its cures. But how long does the patient 
remain well? Will any physician guarantee 
him permanent health? A most singular fea- 
ture of curing with outside remedies is that 
the more we use them the more we will have 
to, for we are feeding that which at the same 
time we are trying to get rid of — the error 
germ — mentioned in a former chapter. 

Then for two reasons curing according to 
the spiritual method is preferable to any other 
system. In the first place, it does not drug the 



228 THE SCIENCE OF SCIENCES. 

physical, to which drugs are superfluous. The 
decline in the administration of drugs, racially, 
is accentuated by the departure from allo- 
pathy to homeopathy, from this to hydropathy, 
and again to osteopathy, so that progressive 
physicians are giving very little medicine to- 
day. 

It might be helpful to say in passing that 
food, sleep, clothing, and normal exercise are 
natural to the Adam soul, and to deprive this 
natural man of what belongs to him will not 
accelerate spiritual growth. We all need na- 
ture's man for a time, and if we want to retain 
him we must consider his rights, while still 
continuing the work of generating the divine 
Self; which is a construction altogether dis- 
tinct from the natural man. 

Then one reason is the physical system is 
not drugged. Another is, that it gives the 
practitioner of Spiritual Science an opportu- 
nity to do something for the soul; of planting 
in the soul's soil a Truth-seed which, bearing 
fruit after its kind, will eventually become an 
impelling force in that soul, constraining it soon 
or later to do its own work. 

To cure according to spiritual Science is as 
normal and legitimate as to eat and drink on 
the plane of person. There is nothing supre- 



THE SCIENCE OF SCIENCES. 229 

natural, nor miraculous about it, and it is by 
far the best method of cure because accom- 
panied with no after harmful effects. 

To understand the nature of our true Being 
rightly is to perceive, that, back of all these 
archetypal shapes in the world are fundamen- 
tal natures, and these are already in us as 
lesser fractions in the Unit of our Being. For 
example: A physician gives a man iron to pro- 
duce strength — but strength is one of the spir- 
itual attributes of Being derived from Spirit — 
God, and by affirming for a few moments that 
"God is our unfailing and omnipotent strength" 
we will realize more strength and power than 
if we take iron for weeks. 

Back of the drugs we have formerly taken 
are the lesser elements — the lower gradations 
in the Scale of Being. There is mineral, veg- 
etable, animal, human, and divine strength; 
but if the soul has evolved to where it will no 
longer respond to these lesser — which are only 
fractions of strength — then only the spiritual, 
the whole, obtained through the Spirit-Word, 
will minister to that soul. 

Therefore we are not yet through with 
drugs, hospitals, sanitariums, and physicians, 
racially, for there are some souls that will not 
yet respond to the Word of Truth, and these 



230 THE SCIENCE OF SCIENCES. 

must be helped on their plane. But individu- 
ally there are some souls who are growing 
away from the necessity for outside means. 

However, we should avoid creating a new 
fear for ourselves and others by being afraid 
we are sinning should we use an exterior rem- 
edy if an emergency arises where it would 
seem wise to do so. It would not be a sin. 
The act has no moral characteristic. It is 
simply taking the attitude temporarily, "Suf- 
fer it to be so now"; another day we will rise 
above the emergency. 

Certainly it is far better to overcome an 
unwelcomed condition with spiritual self- 
knowledge than with a drug, and the one who 
does so is becoming a "Christian" in the true 
meaning of the word, for this is the Christ 
method; but he does not commit a sin if he 
does not, the sin would consist in the fear of 
sinning. Some one has said that the greatest 
sinner is he that has the most fear, for he that 
is full of fear knows nothing of the true God — 
that God which is Love and which casteth out 
all fear. 

THE NATURE OE THE WORK. 

It is well to know the nature of the work 
that is done for those who are helped through 
spiritual enlightenment, because those who 



THE SCIENCE OF SCIENCES. 231 

seek this help are human souls being pushed 
forward and upward in the scale of Existence, 
whether they are aware of it or not. When 
anyone speaks the Living Word he stands on 
the summit of the Spiritual. From that height 
he sees no man save the God-Man. Then he 
lifts the soul up to this mount of transfigura- 
tion, and holding it there tells this soul what 
it is, has, and can do as a Son of God. 

Doing this he instills the Breath of Life — 
which is God-vitality — into his soul, and it 
changes its quality just like pouring wine into 
water will change the quality of the water. 
Note the first miracle (so called) of the Naz- 
arene — turning water into wine, or, as a poet 
beautifully expresses it: "The conscious water 
recognized its God and blushed." So the con- 
scious soul recognizing the God-Word assumes 
a new color and character. The waters of trib- 
ulation, disease, sorrow, despair, give place, 
and the wine of eternal Life, Harmony, Joy, 
and Peace rush in, for the Living Word of 
Truth is from the plane of Supreme Spirit, 
and it is the veritable Breath of Life to this 
one, whether personally he is aware of it at 
the time or not; whether he obtains his phys- 
ical demonstration or not it is the beginning 
of immortality for him, because eventually he 



232 THE SCIENCE OF SCIENCES. 

will be compelled to do his own work, for "that 
Seed which is the Word of God" — the Living 
Word has in it that Life-Impulse which will 
do its work in him, sometime, somewhere, 
without fail. 

Those who are engaged in spiritual work 
have a threefold mission: to cleanse the soul, 
to cure, and to quicken it through permeating 
it with Truth. The rapidity of the work, how- 
ever, depends largely on the receptivity of the 
soul. This factor must always be taken into 
consideration. Too frequently the Truth is 
blamed and the practitioner, if results are not 
immediate, while the difficulty is with the soul, 
never with the Truth, seldom with the prac- 
titioner. 

Some souls are very heavy sleepers. In 
this event the demonstration will not appear 
on the surface speedily, although good work 
may have been accomplished on the subjective 
side, and will manifest later. But with the 
soul that is a light sleeper, ready to awaken 
at the first sound of the footsteps of Truth, 
results will be forthcoming quickly. 

Work of this kind done for the soul must 
b<- educative; silently the soul must be taught, 
directed, and awakened to a knowledge of 
what it is in its Being. It must be told what 



THE SCIENCE OF SCIENCES. 233 

it is, has, and can do as that mighty, eternal 
One — the Image and Likeness of God. This 
must be uncovered to the soul as one would 
unveil a statue, saying, as it were, "Behold 
yourself as God created you in all the glory, 
majesty, and power of your permanent Being!" 

Herein lies the difference between spiritual 
effort and hypnotism for anyone. The spirit- 
ual Scientist rouses the patient to a knowledge 
of his infinite resources and possibilities; ap- 
peals to him in the name of his God-Being to 
lay hold upon and utilize his own omnipo- 
tent powers and forces, using for this purpose 
Words of Trttth } not his own words. 

A hypnotist, on the other hand, speaks his 
own word, from the level of his intellectual 
development; paralyzes the will of the patient 
and manipulates his imagination. An emi- 
nent physician East, who has recently made a 
thorough study of the situation, says: "A hyp- 
notist produces a sort of species of congestion 
of the brain; the patient is relieved of his suf- 
fering for the time being, but his soul is left 
crippled!' 

Evidently, of the two methods, drugs or 
hypnosis, the former should be preferable for 
the after effect would be less injurious. But 
none of these intellectual therapeutic systems 



234 THE SCIENCE OF SCIENCES. 

will do anything for the benefit of the soul, 
and it is the soul that is sick and suffering, not 
the Shape. 

Plato once said to a student, "It is the soul 
that is sick, my son, not the body, and the soul 
is healed by charms, and these charms are 
fair words!' Where will we find fairer words 
than the Truth of Man's Being? Living Words 
truly, and these only will impart newness of 
life, health, vigor, and power to this wonderful 
ever-living creature we call "Soul," and which 
has its existence for no other purpose than to 
manifest the Absolute Good — the Almighty 
God. 

A WORD OF CAUTION. 

New students of Truth need to be advised 
of the importance of speaking "the Word" in 
the name of the Lord — that is, saying "be- 
cause I am the Image of God," or "because I 
am a spiritual Being," otherwise they are apt 
to fall into the hypnotic manner of making 
statements from their own level, and not from 
the plane of the spiritual, hence are liable to 
take conditions on themselves. 

In the Bible we read: "A great woe came 
upon the people that spake not the word in 
the name of the Lord" — and this woe is tak- 
ing others' discordant conditions on ourselves 



THE SCIENCE OF SCIENCES. 235 

when trying to help them, by not placing the 
power with the Lord — the true Being, as 
stated above. The words may be the same, 
also the method — thought-transference — but 
the standpoint is altogether different. Then 
we can safely say to a patient: "You are every 
whit whole now, because you are the Image of 
God" and that Lord — God's Image — is able 
to fulfill the words and establish them. 

We need also to practice Auto-suggestion, 
suggesting to ourselves silently or orally the 
opposite of every error insinuation, thus pro- 
tecting ourselves from the ignorance of others 
no matter how well meant it may be. While 
very gentle and tender outwardly, within we 
must be as positive as Truth. We will never 
help ourselves nor others by getting down 
into the stream with them. We must stand 
on the shore of right thinking and from our 
secure footing lend a helping hand. Silently 
deny error words and affirm the truth, no mat- 
ter how sad and distressful the story, so pro- 
tecting yourself and helping others at the 
same time. 

We need to remember that it is the Worn 
that does the work. No personality ever 
healed or cured anyone. There may lay in a 
room a quantity of waste paper, wood, coal, 



236 THE SCIENCE OF SCIENCES. 

with oil poured over them — all combustible 
materials; they zvill burn, glow, and give forth 
light, but they require something to start 
them. You, or I, may throw in their midst a live 
coal; what will be the consequence ? Gradually 
they will begin to burn; send forth heat, glow, 
light. Did you, or I, make them burn? Not 
directly; we had a hand in it, but the live coal 
set them afire. Every Word of Truth is a live 
coal. 

Having spoken the Word of Truth we have 
done our part and should have no further re- 
sponsibility. The word is the Lord's and he is 
mindful of his own. 

Summing up the difference between being 
"cured" and "being made Whole," we shall find 
curing to be a natural consequence which ac- 
companies the process of being made Whole. 
The greater work is the latter, because it is 
self work — casting out of our souls all that is 
ungodlike. Who so well able to get down into 
the innermost resources of our souls and cast 
out all its lurking enemies as we? 

This is ^-generation. The begetting of the 
Son of God in the human soul; developing the 
Christ self-consciousness in the human. The 
divine nature is now all wrapped up in the 
human nature just as manhood is wrapped up 



THE SCIENCE OF SCIENCES. 237 

in boyhood, and through continually holding 
the God-Man before the soul as its real Being 
the human is transformed into the divine. 

This is the true transubstantiation. Paul 
says: "That was not first which was spiritual, 
but that which is natural!' "It was sown a nat- 
ural body" — mark that word sown, not created 
nor made, simply planted. From this plant- 
ing it is to be raised incorruptible, indestruc- 
tible,, immortalized here and now. What a 
mistake to read this at funerals only. It is for 
all who are now using the flesh — the process 
of transmutation, or being made every whit 
Whole. 

This process is changing the self-conscious- 
ness from that of "person" to that of Indi- 
vidual Identity, until the soul is wholly spir- 
itualized and deified. Then surely the most 
important feature of this acquisition of knowl- 
edge is the bringing forth of the divine now 
latent in every human being. To work per- 
sistently, steadfastly, patiently for this ulti- 
mate, for with His coming, little by little there 
will be immunity from all suffering, lack, limi- 
tation, and mortality; the unveiling of all the 
mysteries of Creation; the conscious use of all 
the forces of nature, for He is the Comforter 



238 THE SCIENCE OF SCIENCES. 

who will compensate us for all the effort made 
to bring Him forth. 

If in this process anything is presented for 
our doing that seems impossible — if we meet 
with a "Red sea" now and then — instead of 
being overwhelmed with a sense of inability, 
we should pull ourselves together and say: 
"Because of what I am in my true Being — in 
his strength and power I can!' I wonder if that 
banner with the strange device — Excelsior — 
had not for its impetus the omnipotent words, 
/ can. 

Every time we say, "I can't; I'm afraid; it is 
impossible," we crucify our Christ-child and 
the human obtains. But whenever we say, "I 
can; I'll try; I'll do my best," the Christ nature 
has a new impetus and the human is crucified. 
"Out of those who do their best the gods of 
the universe are made." 

The developing of the faculties of our 
Being — for these constitute our potential di- 
vinity — has much to do with being made 
Whole. When these are unfolded and all 
working together with concerted action in the 
soul, we shall be made Whole, even as we are 
already created Whole, perfect, spiritual, har- 
monious, and eternal. Then we also can say, 
"// is finished** 



THE SCIENCE OF SCIENCES. 239 

This is the destiny of every awakened soul 
and the ultimate Purpose of the Threefold 
Activity. A personal man will disappear to be 
supplemented by the Personal God, or the 
Divine Personality — the full, complete mani- 
festation of the Absolute God. Jesus, the 
Christ, who fulfilled this destiny, said — speak- 
ing of his Cause — "I have manifested Thee on 
the earth;" and he taught us to say, "Our 
Father!" 



CHAPTER XX. 

PRACTICAL SUPPLEMENT. 

We must be careful to avoid confounding 
the Impersonal God with the Personal God, 
for we have both. The Impersonal God is 
the Creator and Maker of the Personal God. 
The First is at the Foundation of the process 
that results in the Second, which is the End 
of it. The Personal God is the natural, legiti- 
mate outgrowth from the Impersonal God, 
and lies deep down in the nature of the Im- 
personal, until through the process of evolution 
and involution it is brought forth to manifesta- 
tion. Jesus Christ was (and is) the Personal 
God, and he is our example. 

The most practical result, then, that anyone 
can obtain from spiritual enlightenment, the 
aggregateof its entire import, is bringing forth 
the Individual Christ which is folded within 
the human as the full blown rose is in the 
bud. Take another illustration: Many ladies 
embroider. They purchase the cloth already 
stamped with the pattern. Is this enough? 
Are they satisfied with the pattern only? No; 
they want it filled in, and they must do it. 



THE SCIENCE OF SCIENCES. 241 

How will they accomplish it? By means of 
silken threads which they will weave in and 
out, forth and back again, until the pattern is 
completed. As they work with the threads, 
the threads work for them — it is co-operative 
work, so to speak. 

Thus, the highest, grandest import of all 
this knowledge is the filling in of the "Pattern 
shown us in the Mount;" the words of Truth 
are the everlasting threads that work for us as 
we work with them, to fill full the Infinite 
Purpose. Then we know we are not using a 
blind Force in applying this Truth to the 
curing of the sick, the uplifting of the way- 
worn and tired-hearted, for the awakening 
and quickening of unregenerate souls; but 
that we have unvarying Law and undeviating 
Principles as the Basis for the work done. 

Hence, it is no haphazard work; no "hit or 
miss" proceeding; no experimental operation 
such as takes place in hospitals every day; no 
guess work; it is all, according to natural and 
spiritual laws, understood, and is the common 
ability of every individual being. 

But it is safe to assert that ninety per cent 
of those who seek spiritual self-knowledge do 
so at first to be bettered in condition, circum- 
stances, or comforted in some way, something 



242 THE SCIENCE OF SCIENCES. 

out in the world having fallen short of the 
mark. To those who come for health, as a 
rule, all known remedies to the medical Fac- 
ulty seem to have lost their efficacy, or, to ex- 
press the situation more accurately, they no 
longer respond to any of the "opathies" and so 
turn to spiritual Science as a last resort. 

Others come seeking solace for bereave- 
ment; others, a new purpose in existence; and 
to all the door of Truth swings wide open that 
they may enter in and take possession of its 
fertile fields. 

It is a well-known fact, however, that those 
who come for physical help are such as phy- 
sicians have pronounced incurable, hopeless, 
and abandoned. This is a feature of the work 
which is not given due consideration by those 
who judge it superficially. Then, for a time it 
is not surprising if to such the curing — getting 
rid of aches and pains — seems to be its most 
desirable aspect. 

But this does not long remain the chief 
object in view, for the awakening soul once 
having had a taste of that knowledge which is 
Power, and which will deliver it from all the 
ills of the flesh, sets up a demand for more. 
Its appetite seems to grow on what it feeds 



THE SCIENCE OF SCIENCES. 243 

upon, the more it has the more it wants and 
will have. 

Then our health somewhat improved, our 
circumstances somewhat bettered, our hearts 
comforted in a degree, we begin to seek further 
into the deep things of Spirit for their own 
value, and no longer for the temporal advan- 
tages only. Whereas at first we sought higher 
knowledge for the kingdom of the temporal, 
nowwe seek it for the kingdom of the spiritual, 
as we are told in the Scriptures, "Seek first the 
Kingdom of Heaven and its righteousness, and 
all these things (the natural) shall be added 
unto you." 

It is just at this point, where we do make 
the spiritual things of our true Being the first 
consideration, that health, strength, peace, 
prosperity, and power begin to flow in unto 
us in an all-sufficing stream, for "When the 
knowledge of the Lord shall fill the earth as 
the waters fill the sea" — when knowledge of 
what we are in Being shall fill our souls until 
there will be no dry, unwatered region — there 
will be a parallel correspondence of the mate- 
rial. All the good of the land of Promise, and 
the land of Egypt, shall be ours. 

Therefore the more wisdom, intelligence, 
and knowledge we possess, the more abiding 



244 THE SCIENCE OF SCIENCES. 

will be our riches on all planes. "They that 
seek the Lord (true Being) shall lack no good 
thing." 

But, because one has had his reason quick- 
ened, his perception stimulated, his under- 
standing awakened, does not put him at once 
into conscious possession of all spiritual per- 
quisites; because one has read a book proclaim- 
ing these fundamental Principles it will not 
drop all these spiritual riches into his lap in- 
stantly; but this is what is done for him, he is 
given those faculties which will enable him to 
draw them into his self-conscious possession. 

He is given the Principles — Spirit, Life, 
Love, Intelligence, Substance, MIND, which 
involve everything any soul can need any- 
where throughout eternity. He is also fur- 
nished with the Rules how to make these 
Principles act for him — these are how to think, 
how to speak, how to utilize, and how to estab- 
lish. God has done all that God can do for 
humanity so far as Provision is concerned; 
the rest mankind must do for itself through 
co-operation with God by means of these rules 
and the right use of Thought-Force — the Cre- 
ative Power. 

But until we reach that point of unfold- 
ment in spiritual self-knowledge where all 



THE SCIENCE OF SCIENCES. 245 

these blessings are ours self-consciously, we 
should be prepared to meet all the incidental 
emergencies that arise in our daily existence, 
and in the experiences of those who need our 
assistance. To this end there are some things 
we must do and some we must not, one of 
which is, ignore the undesirable. To ignore a 
thing is simply to turn your back on it; it still 
remains and may do more harm behind your 
back than before your face. It is not wise to 
try to run away from these conditions; better 
make them run away from you, and this can 
be accomplished by claiming the promise: 
"The fear of you shall be upon every beast of 
the field and every creeping thing that creep- 
eth upon the earth." 

We have all heard of men who could look 
a ferocious beast in the eye until, cowering 
beneath that dauntless gaze, it creeps back into 
its lair glad to escape. In like manner we 
should look every beast of a belief, whether 
condition, circumstance, or event, in the eye, 
knowing we are its master. 

In a former chapter we have learned what 
is the nature of these error conditions; that 
they are not the spiritual, created things of 
God, but the temporal, unreal, untrue, and 
have in them no element of perpetuity, no 



246 THE SCIENCE OF SCIENCES. 

power nor life because they are not of God, 
and this is what constitutes their nothingness. 
They are simply the products of the infant 
soul's perverted use of the imagination; per- 
sonal and racial inventions, and- although they 
make us a great deal of trouble while contend- 
ing with them, if we would only analyze their 
nature and our own in comparison, we would 
see that we are not subject to them. 

We should not fear them, but rather turn 
on them the x-ray of Truth and see them dis- 
appear — vanish to their native nothingness. 
This is our privilege and duty. Dominion is 
given to Man. We, as living souls, are the 
consciousness of what we are and have and can 
do as Being— Man — and must, therefore, exer- 
cise this dominion. It is not given, even in the 
smallest degree, to any creature less than Man. 

This is why there is a love of power in 
every human soul; it is native to the soul and 
inherent. Every human being possesses it 
legitimately. At this stage of the soul's de- 
velopment existence would be utterly tame 
and insipid to the average man and woman 
had they not something to surmount. But 
dominion should begin at home." "He that 
ruleth his own spirit" — not the amount of en- 
ergy expended, but the point to which it is ap- 



THE SCIENCE OF SCIENCES. 247 

plied. It should be ^//"-dominion, and this is 
not human will power, or human obstinacy. 
There is not one particle of boastfulness and 
bluster in self-dominion. It works altogether 
in the silence. "In quietness and confidence 
shall be your strength." This is the secret of 
spiritual self-dominion. 

THE MENTAL ATTITUDE. 

If we want to do the best work we should 
not attempt it when feelings of impatience, 
doubt, anger, or fear are paramount. Any of 
these emotions will act as counter-currents 
and seriously delay, if not altogether defeat, 
your message. Better hold some loving, quiet- 
ing thoughts until these agitations subside, 
then we will be in better condition to speak 
words of Truth to others. 

The question may arise here, "Can anyone 
do work of this kind who has not yet over- 
come all human propensities?" Possibly not 
the best, but he can do in proportion to his 
understanding. Just as we find it in the natu- 
ral existence — a mathematician who under- 
stands something of arithmetic, although he 
has not yet achieved all its higher branches 
and attained masterhood, can teach what he 
knows to others, preparing the way for them 
to become masters even while he continues 



248 THE SCIENCE OF SCIENCES. 

his efforts in his own behalf. We should "do 
good as we have opportunity," says Paul, and 
our opportunity will always be according to 
our ability. 

As developing souls we are like the orange- 
tree on which we see at the same time blos- 
som, hard bitter bud, half ripened and fall 
ripened golden fruit. Would it be wise for a 
hungry man to refuse the orange because the 
rest had not matured? No one should hesi- 
tate to take hold of this work because he is 
not yet perfected. To return to our subject: 

A quiet, non-resistant state is the best men- 
tal attitude, without tension or constraint of 
any nature. We close our eyes in order to 
shut out surrounding objects, that we may 
better concentrate our attention on the work 
at hand. Then we silently speak to ourselves 
or patient as easily and naturally as if talking 
audibly. Have you observed that we are al- 
ways talking to ourselves or to some one in our 
mental environment when not occupied with 
some special exterior avocation? Pursue this 
same method, only now we talk to a purpose; 
have some definite end in view, that of speak- 
ing the Truth. 

It is one of the most difficult things in the 
presentation of this knowledge to get one to 



THE SCIENCE OF SCIENCES. 249 

see the simplicity of its application. All great 
things in their last analysis are simple, and 
this is also true of this great Truth and the 
simplicity of its application, and the absence 
of all complexity in the matter will gradually 
dawn on us as the eyes of our understanding 
open wider and wider. 

It is well to discontinue talking about dis- 
eases, recapitulating accidents, misfortunes, 
operations, etc. To persist in doing so is equiv- 
alent to asking for a repetition of them. All 
such subjects should be dismissed from con- 
versation. Also, never make any unnecessary 
inquiries about one's state of health, and above 
all, we should never make a discouraging re- 
mark to anyone. A human soul will grasp one 
word of error and let a dozen words of truth 
slip by unheard. It is as natural for this grade 
of soul to do so as for a child playing in the 
field to see a great, ugly scarecrow at a dis- 
tance, and leave unnoticed the beautiful flow- 
ers at its feet. 

If anyone comes to us for spiritual aid we 
should not ask him for his tale of woe, but 
rather ask him what he seems to need and 
desires to have. If he insists upon telling his 
story, let him do so, but meanwhile be on 
guard and silently deny every word. Then he 



250 THE SCIENCE OF SCIENCES. 

will be emptied and in good condition to be 
filled with the Truth of his Being. 

While there are many excellent formulas 
in print which are of assistance to beginners, 
we would advise that they be discontinued as 
soon as possible, that immediate reliance upon 
the Spirit of Truth may be cultivated. How- 
ever, it is no more a mistake to use a formula 
for a time than for the disciples to repeat the 
Lord's Prayer which Jesus, the Master Teacher, 
formulated for them. 

In speaking the Word for others we should 
hold to the simplicity of the Truth, being 
mindful that such as come to us are babes, 
quite infant souls, and for them the milk of 
the word is best. If a profound statement 
comes to us we should not try to impart it to 
an infant. We can make for ourselves all the 
grand statements we wish if we are willing to 
have our words put to the test, as they will be; 
but in that event all we need to do is standby 
the Word, it is self-sustaining. 

We recommend to students for the ad- 
vancement of soul growth that they make the 
statement of True Being daily — not so much 
for the physical condition (many do not need 
it) , but for the unfolding of what is latent. We 
are full of undeveloped possibilities and pow- 



THE SCIENCE OF SCIENCES. 251 

ers. An ancient mystic says: "The spoken 
Word wakes into activity every sleeping 
germ." We have not even tasted of the glo- 
rious existence that is ours until these "germs" 
begin to operate in the soul. Then we feel 
what a delight it is to live. For the awakening 
of all that is asleep we need the daily affirma- 
tion of Spiritual Being; moreover, if a neces- 
sity arises where a (seeming) physical condi- 
tion needs attention, our lamps will be all 
trimmed, filled, and burning. It will be unnec- 
essary to request assistance from others. To 
form the habit of this daily, practical appro- 
priation is of value beyond words to estimate. 

HEREDITY. 

Speaking of "habit" brings forward another 
point of universal interest — that of heredity, 
which, not one of us, as yet, has entirely over- 
come. The color of our eyes, outline of the 
nose, contour of the shape, are all traits of 
heredity. But let us examine the nature of 
this all-pervading tendency that we may better 
know how to deal with it, for it is one of the 
most obstinate facts in existence. 

We find heredity to be a mannerism of 
thinking; an habitual tendency to think in a 
certain groove — a mental trend — and this may 



252 THE SCIENCE OF SCIENCES. 

t>2 national, racial, planetary, kindred, or indi- 
vidual, and from this predisposition we have 
hereditary opinions, tastes, habits, peculiari- 
ties, propensities, and diseases, as well as dog- 
mas and tenets. 

But when we change the basis of our an- 
cestry, recognizing God, as Infinite MIND, to 
be our Creator and maker, we appropriate the 
divine rights of our Individuality. We look 
only to God — the Incomparable Good — for all 
we are. As a race we have not been slow to 
relinquish some hereditary proclivities. Who 
would be satisfied to-day with the candle for 
light and the ox-team for transportation? On 
the contrary, we want the most brilliant illu- 
mination and rapid transit possible. Two 
strong indications of the advancement of souls 
racially: more Light, and a speedier return to 
our eternal Home. 

From a metaphysical basis, we perceive 
that the "physical" cannot transmit either 
health or disease. Then if the Shape is sup- 
posed to say: "I am sick; I ache; have pain 
here or there," we should take issue with it 
at once by contradicting, mentally, every sup- 
posed complaint; affirm the truth, and hold 
our ground until the condition yields. 

There is no one but ourselves to pronounce 



THE SCIENCE OF SCIENCES. 253 

upon our instruments. With what will we 
cause them to vibrate? Health or disease, 
harmony or discord ? We have been governed 
by our false sense of it long enough; now we 
must assume control. The organism has no 
intelligence, nor has disease; therefore we 
make terms with ourselves, and watch our 
thinking instead of our Shapes. Flesh and 
bones cannot take cold, feel ache or pain. 
None of these conditions belong to Infinite 
MIND. Life, Love, and Truth cannot be dis- 
eased. We, as living souls, stand between, and 
are the users of both, and we must decide. 
Every one is a law unto himself. 

It is never the Shape that says food is 
undigested, the nerve system depleted, blood 
does not circulate properly; it is the mortal 
sense of the infant soul, and now we must 
use our spiritual self-knowledge, making new, 
healthful conditions for ourselves. We must 
stand by God's Law of Perpetual Harmony, 
never allowing the belief that some disease is 
developing in our organism, to remain. At 
the first sign of such an error we should dis- 
pute the evidence of mortal sense with the 
affirmation of true, changeless, harmonious, 
eternal Being. 

Sin, sickness, sorrow, and even death in the 



254 THE SCIENCE OF SCIENCES. 

ordinary manner must yield to the Supremacy 
of divine Intelligence when MIND is admitted 
to be the Only Life, Substance, and Power. 
We deem it a phase of lingering idolatry to 
have more faith in drugs, climate, hygiene, 
than in God, Love, Life, to give us health and 
consciousness of immortality. And yet, we 
would say advisedly, "do not take away a 
man's idols until he has grown to where he 
can reason!' Arriving at this stage in the 
process of soul evolution he will uncover the 
feet of his idols and, finding them clay, will lay 
them away. 



CHAPTER XXI. 

DIRECT APPLICATION. 

Generally this work is begun with simple 
demonstration. But even these could not be 
successfully accomplished did not we perceive, 
at least logically, that aman in his ever-endur- 
ing Being never was born, therefore never can 
die; he never was sick, diseased, lame, weak, 
crippled, deformed, or sinful, and never can be 
by virtue of-his eternal relation to God, and it 
is error in thinking to say there is anything 
greater than God; to admit that anything or 
anyone can ever overthrow the One Power, 
destroy the One Life, consume or corrupt the 
One and Only Substance. These points must 
be discerned and acknowledged from a scien- 
tific point of view, then demonstrations are as 
sure to follow as that Truth is Truth. 

There are three methods of direct applica- 
tion. One, speaking to yourself in the first 
person singular: I am the Image and Like- 
ness of the Eternal, Absolute, Infinite Good, 
because of what I am in my perfect, spiritual, 
changeless Being, etc. Another is addressing 
yourself in the second person — calling your- 

255 



256 THE SCIENCE OF SCIENCES. 

self by name and speaking as if to another 
"self" back of you, saying: You are the full, 
complete expression of all that God is now, 
because of what you are as the offspring of 
the Almighty, etc. There is still another way 
by which we may reach others, even without 
their permission, and yet transgress no right- 
eous law; and this is to speak the Word of 
Truth in their behalf as in the third person — 
he is the Created Son of God, therefore per- 
fect, spiritual, harmonious, good, etc. 

This is no infringement on his mental rights, 
it is simply rebuking error and declaring the 
good from a universal standpoint, a responsi- 
bility devolving upon everyone who has grown 
to where he can discriminate between mortal 
errors and eternal good. 

When speaking the Word for anyone be 
sure to repeat the name of the personality; 
your message will go more direct and do its 
work more quickly. 

Learning as we have that fear — the conse- 
quence of ignorance — is a fundamental root of 
all illness, we should begin our spiritual minis- 
tration for anyone, old or young, by allaying 
fear. Having called him by name gently but 
firmly assure him he has nothing to fear. Say 
to him, You have nothing to be afraid of in 



THE SCIENCE OF SCIENCES. 257 

all the universe, for Love is everywhere pres- 
ent — that God-Love which never faileth, never 
varies, weakens, nor falters. In this Love you 
live, move, have your Being and existence. 
No harm can come nigh you nor your dwell- 
ing; you are encompassed by that omnipotent 
Power before which every seeming error is 
dissolved instantly; it is the One all-controll- 
ing, all-governing Element which permeates 
and interpenetrates you from center to cir- 
cumference. 

Because of your eternal relation to your 
Creator, by reason of the Law of Cause and 
Effect, God is the subjective side of you and 
every fraction of your being. Everything be- 
longing to you from God is a product of 
MIND, and is therefore perfect, spiritual, 
whole, good, eternally changeless because con- 
ditioned, qualified, and sustained by its unal- 
terable Cause. You, and all that pertains to 
you, is fixed in what it is because of its rela- 
tion to the Absolute. 

You are every whit whole now (bring every 
word down to present tense) , always have been 
and ever will be so, because of your oneness 
with, and nearness to, the Infinite. You are sin- 
less, for God is your Righteousness. You are 
diseaseless, because Deity Itself is the perpet- 



258 THE SCIENCE OF SCIENCES. 

ual Health and Harmony of your Being, soul 
and body. You are free from all ignorance 
and limitation, for the infinite Mind, Intelli- 
gence, and Wisdom are expressed in you wait- 
ing to manifest. As the Image and Likeness 
of God you are the Inlet and Outlet for all 
that Supreme Spirit, Eternal Life, Immutable 
Substance and Absolute Good are, and you 
open every door and window of your Being, 
Soul and body, that they may shine forth. 

As the Individualization of Omnipotence, 
Omniscience, Omnipresence, you, in reality 
are omnipotent, omniscient, omnipresent. The 
flesh prohteth nothing. There is no reality in 
disease. Mortal sense has no power, sin is only 
a dream. Lift up your soul unto God. Cleave 
unto the Lord with all your heart, strength, 
and self-consciousness. Lift up your eyes unto 
the hills of God from whence cometh their 
power to see. Open your ears to the voice of 
the Supreme and obey understandingly. Use 
your lips to praise God with and your tongue 
to give thanks without ceasing. 

You hunger and thirst after Righteousness 
for its own sake; you eat, drink, walk, talk, 
and do all that you do for the glory of God 
and not your own laudation. Your faculties 
are from the One Mind; they are living, 



THE SCIENCE OF SCIENCES. 259 

active, fruitful, and enlightened with divine 
illumination, and you can see as God sees, un- 
derstand as you are understood, and know as 
you are known. 

Your riches on all planes are superabun- 
dant. All the spiritual and material gold and 
silver of a whole creation are yours and you 
can bring them into self-conscious possession. 

God is your freedom from all man-made, 
time wrought, and hereditary laws. You are 
superior to all there is except God. 

Your "body" is the Temple of the Living 
God and every part of it is flooded with God- 
Light; every system and organ is cleansed, 
impulsed and moved by the Spirit of God, the 
One and Only Omnipotent Energy in the uni- 
verse. Your real head is that mental capac- 
ity which images Infinite Mind with its limit- 
less powers, abilities, and possibilities. Your 
strength, vigor, vitality, and spiritual might 
are positively Godlike. You lack no good thing. 
Awake to the consciousness of your blissful 
Immortality; you are a new creature in Christ 
Jesus. 

CONCLUSIONS. 

After this manner, therefore, "pray ye" 
for yourself and those who need spiritual as- 
sistance. From a truly religious and scientific 



260 THE SCIENCE OF SCIENCES. 

point of view, this is the effectual, fervent 
prayer that availeth, because it will cure and 
heal sin, sickness, sorrow, lack and mortality. 
Do not blindly believe it; do not simply take 
any personality's word for it; try and prove 
it for yourself. 

Truth is an alterative to the whole nature, 
system, soul, and body. It is not surprising, 
then, that there should be a little friction when 
first introduced to anyone. This is what Mrs. 
Eddy calls chemicalization, and appears about 
the fourth or fifth day when one is speaking 
the Word for himself or another. At such a 
crisis drop the full application and speak only 
words of reassurance, peace, and love. 

In cases of children, no matter how young, 
call them by name and apply the Word as you 
would to an adult, not omitting to minister the 
Word also to the parents, nurses, and grand- 
parents, if there are any troubled with fear. 

Do not procrastinate. "A word spoken in 
season, how good it is." Procrastination is a 
subtle thief. 

If we go into the silence we should take 
our spiritual thoughts with us; hold the reins 
of mental control well in hand, and then we 
will not be caught in any psychic trap, nor lose 
dominion over our vibrations. 



THE SCIENCE OF SCIENCES. 261 

True concentration is to watch our think- 
ing and guard our lips, and control the imagi- 
nation. 

God is Profound Silence, and because of 
what we are as the Created of God we may 
be filled with its perfect quietude, restfulness, 
stillness, calm. When the Lord is in his holy 
temple, all the earth must keep silent before 
Him, for He giveth his beloved that Peace 
which passeth understanding. It is a Realiza- 
tion. 

SOUL COMFORTS. 

I speak all these words in the name of the 
Living God who is able to perform and estab- 
lish them. 

He will make me to know the certainty of 
the Words of Truth as they shall be fitted to 
my lips. Aaron's rod shall bud for me; the 
eyes of my understanding be opened to their 
innermost depths; my heart filled with love 
that worketh no ill to its neighbor. 

God is my ability to do all, to be all, to 
have all that belongs to my spiritual Being. 

I must work the works of him that sent me; 
I can do all things through him that strength- 
ened me; I will to do the will of my Father 
which is in Heaven, that I also may say, "I 



262 THE SCIENCE OF SCIENCES. 

have finished the work thou hast given me to 
do." 

I am a new creature in Christ Jesus now, 
and all Power is given unto me, with infinite 
Wisdom how to use it. 

I am a center of Force in the Universe and 
all the Force of the Eternal Will and Purpose 
is centralized in me. 

God is my sincerity and fidelity in right- 
eousness. Everything is possible to me if I 
will only that which is good. 

As the divine Idea of the Absolute, I re- 
flect in reality only that which is God-like. 

I now lay in the lap of Infinite opulence. 

I am one with that Originality which is God, 
and that power of the Whole which is too rich 
to repeat itself is mine. 

The Absolute is my Secttrity from all evil 
and for all good. 

I and the Father are One, and God is that 
One, not I. 

"To him who watches everything reveals 
itself." 

AMEN. 



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